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A  TRANSLATION   OF  THE  TREATISE 

CHAGIGAH 

FROM  THE 

BABYLONIAN    TALMUD. 


ILonlion:  C.  J.  CLAY  AND  SONS, 

CAMBRIDGE  UNIVERSITY  PRESS  WAREHOUSE, 
AVE  MARIA  LANE. 


Cambritige:    DEIGHTON,  BELL,  AND  CO. 
1Letp>is :    P.  A.  BROCKHAUS. 

jjicfo  larfi :    MACMILLAN  AND  CO. 


T\5\  ^~,~— 

A    TRANSLATION    OF    THE    TREATISE 

CHAGIGAH 


FROM   THE 


BABYLONIAN    TALMUD 


WITH    INTRODUCTION,    NOTES,    GLOSSARY,    AND 
INDICES 


BY 


The  Rev.   A.   W.    STREANE,   M.A. 

FELLOW,    AND    DIVINITY    AXD    HEBREW    LECTURER,    OF    CORPUS    CHRISTI   COLLEGE, 
CAMBRIDGE,    AXD    FORMERLY    TYRWHITT's    HEBREW    SCHOLAR. 


CAMBRIDGE: 

AT    THE    UNIVERSITY    PRESS. 

1891 

[All  Bight*  reserved.] 


■V0 


(latnbrtijgc : 


PRINTED    BY    C.    J.    CLAY,    M.A.    AND    SONS, 
AT    THE    UNIVERSITY    PRESS. 


INTRODUCTION. 


CJIXCE  the  publication  of  Deutsch's  celebrated  article1,  a 
^  large  number  of  fragmentary  portions  of  the  Talmud  have 
appeared  in  English.  Such  for  example  are  to  be  found  in 
Hershon's  Talmudic  Miscellany,  1880,  his  Treasures  of  the 
Talmud,  1882,  and  his  Genesis  mth  a  Talmudic  Commentary, 
1883.  A  considerable  portion  of  the  Mishnah  has  also  been 
translated,  in  particular,  the  treatise  entitled  Pirke  Aboth, 
or  Sayings  of  the  Jewish  Father's.  Numerous  references  to 
Dr  C.  Taylor's  edition  of  that  work  with  critical  and  illustra- 
tive notes*  will  be  found  in  the  following  pages.  Many  other 
Mishnic  treatises  have  also  been  more  or  less  fully  translated ; 
e.g.,  by  the  Rev.  D.  A.  de  Sola  and  the  Rev.  M.  J.  Raphall3, 
and,  later,  by  the  Rev.  Joseph  Barclay4.  But  no  person,  so  far 
as  I  am  aware,  has  hitherto  undertaken  to  set  any  Talmudic 
treatise,  with  both  Mishnah  and  Gemara,  in  its  entirety  before 
the  English  reader.  I  have  accordingly  ventured  to  think  that 
such  a  work  as  this,  corresponding  to  what  has  been  already 
done  by  Drs  E.  M.  Pinner,  Chr.  Ewald5  and  others6  for  German, 

1  'The  Talmud,'  published  in  the  Quarterly  Review,  Oct.  1867,  and  reprinted 
in  his  Literary  Remain*,  London,  1874. 

-  Cambridge,  1877.  3  London,  1843. 

*  London,  1878. 

s  Pinner's  R'rakhoth,  Berlin,  1842;  Ewald's  Abodah  Sarah,  2nd  ed.,  Nurem- 
berg, 1868. 

6  See  German  translations  of  various  treatises  enumerated  in  Dr  H.  L.  Strack's 
Einleitung  in  den  Thalmud,  p.  69. 


VI  INTRODUCTION. 

and  by  L'Abbe  L.  Chiarini1  and  M.  Moise  Schwab J  for  French 
readers,  might  not  be  without  interest.  This  book  then,  unlike 
those  to  which  I  first  referred,  consists,  not  of  quotations,  how- 
ever appropriately  selected,  but  of  a  continuous  whole. 

Although  perhaps  no  one  who  opens  this  volume  is  likely  to 
"  hold,  with  that  erudite  Capucin  friar,  Henricus  Seynensis, 
that  the  Talmud  is  not  a  book  but  a  man3,"  it  may  be  well 
to  sketch  as  briefly  as  possible  the  nature  of  that  work,  one 
of  the  treatises  of  which  appears  now  for  the  first  time  in  a 
non-Hebrew  dress. 

According  to  Jewish  belief,  in  addition  to  the  "Books  of 
Moses,"  which  formed  the  written  Law  (^rOSfe^   mi^l),  there 

t   ;   •  v  T 

was  also  delivered  to  the  Israelitish  leader  an  oral  Law  (rnifi 

T 

il£>  7y3fey)4,  which  was  held  by  the  Jews  in  still  higher  venera- 
tion5. This  oral  Law,  like  the  written,  was  held  to  have  been 
faithfully  transmitted  through  subsequent  generations  and  all 
the  vicissitudes  of  Jewish  history,  and  the  two  together  form  the 
basis  of  all  the  discussion  and  exposition,  of  which  the  main 
substance  of  the  Talmud  consists.  "Moses  received  the  Torah 
from  Sinai,  and  delivered  it  to  Joshua,  and  Joshua  to  the 
elders,  and  the  elders  to  the  prophets,  and  the  prophets  to  the 
men  of  the  Great  Synagogue6."  "  R.  Simeon  ben  Lakish  said 
What  is  that  which  is  written,  '  I  will  give  thee  tables  of  stone 
and  the  law,  and  the  commandment  which  I  have  written 
to  teach  them'  (Ex.  xxiv.  12)?  'Tables,'  these  are  the  Ten 
Words;  'law,'  this  is  the  Scripture;  'and  the  commandment,' 
this  is  the  Mishnah  ;  '  which  I  have  written,'  these  are  Prophets 

1  he  Talmud  de  llabylone,  traduit  en  langue  Fran^aise,  et  complete  par  rclui 
de  Jerusalem,  Vol.  i.  Leipzic,  1831,  contains  B'rakkotk,  No  more  appears  |o 
have  been  published. 

2  B'rakhoth,  Paris,  1871.     Other  treatises  have  followed. 

3  Deutsch,  Lit.  Rem.,  p.  3. 

-  4  "Not  unlike  the  unwritten  Greek  'Parpen,  the  Eonian  'Lex  Non  .Seiipta,' 
...or  our  own  Common  Law,"  Deutsch,  p.  18. 

5  See  p.  47. 

6  Sayings  of  the  Jetcish  Fathers  (Pirke  Abotlt),  i.  1. 


INTRODUCTION.  Vll 

and  K'thubhim ;  '  to  teach  them,'  this  is  the  Geniara ;  thus 
instructing  us  that  all  of  these  were  given  to  Moses  from 
Sinai1." 

It  is  of  course  impossible  to  determine  with  any  precision 
what  substratum  of  truth  may  underlie  this  belief;  in  other 
words,  to  determine  whether  there  may  be  preserved  to  us  in 
the  Talmud,  as  we  now  have  it,  any  trace  of  precepts  otherwise 
unknown  but  belonging  to  the  age  of  Moses  or  to  that  of 
the  Elders*,  or  of  the  prophets  who  followed  him.  When 
we  arrive  however  at  the  age  indicated  by  the  last  words 
quoted  above  from  the  Pirke  Aboth,  the  subject  emerges  into 
the  light  of  history.  From  that  time  onwards  we  find  that 
a  certain  class  of  men  were  charged  from  age  to  age  with  the 
custody  of  this  Law,  both  while  it  was  still  in  fact,  as  well  as  in 
name,  oral,  and  subsequently,  when  it  had  been  committed 
to  wiiting.  The  title  borne  by  these  persons  varied  with  the 
period,  as  did  also  the  amount  of  deference  paid  to  their  suc- 
cessive expositions. 

Ezra  and  'the  men  of  the  Great  Synagogue3,'  the  last  of 
whom,  Simon  the  Just,  died  RC.  300,  handed  on  the  tradition, 
to  be  cherished  and  amplified  by  the  Sopherim  (scribes),  and 
these  were  succeeded  in  their  guardianship  by  (a)  the  Tannaim* 
(a.d.  70—220),  (6)  the  Amoraim5  (from  the  death  of  Rabbi,  A.D. 

1  Brakhoth,  5  a,  i.  13. 

2  Josh.  xxiv.  3,  Jud.  ii.  7. 

3  Traditionally  held  to  have  been  a  college,  consisting  of  120  contemporary 
teachers.  More  probably  the  title  was  invented  in  a  subsequent  age  to  express 
collectively  those  learned  in  the  Law,  who  belonged  to  the  whole  period  com- 
prised between  the  Return  from  the  Captivity  and  B.C.  300.  See  Dr  C.  Taylor's 
Sayings  of  the  Jewish  Fathers,  p.  124. 

4  Repeaters,  teachers  (K3D),  also  called  Chakhamim,  icise  men,  a  title  used 
to  distinguish  them  from  the  Rabbanan,  who  (but  see  Glossary,  Rlbbax)  were 
Gemaric  teachers  I  Amoraim).  Deutsch  however  (Lit.  Rem.  p.  21)  adopts  a  classi- 
fication which  makes  Ranaim,  (Master-)  builders  (Xj2),  to  be  the  name  borne  by 
the  custodians  of  the  oral  Law  from  b.c.  220  to  a.d.  220. 

5  Speakers  pOX).  Hence  they  were  men  who  discussed  with  authority,  as 
opposed  to  their  predecessors  (Tannaim)  who  taught  with  authority.  The 
Amoraim  did  not  formulate  new  laws,  unless  they  were  compelled.     Thus  they 


Vlll  INTRODUCTION. 

210  to  R.  Abina  II.,  often  called  Rabena,  head  of  the  Academy 
at  Sora  in  the  latter  part  of  the  5th  century,  the  last  who 
taught  authoritatively  on  the  basis  of  oral  tradition),  (c)  the 
Sabboraim1  (a.d.  500—689),  and  lastly,  the  Geonim2  (a.d.  689— 
895). 

During  Old  Testament  times  and  till  about  B.C.  100  there 
appears  to  have  existed  nothing  of  the  rivalry  in  the  exposition 
of  the  Law  which  we  find  from  that  time  onwards.  Till  the 
captivity  all  were  either  on  the  side  of  Israel's  God  or  of 
idolatry,  and  after  the  Return  several  hundred  years  seem  to 
have  elapsed  before  any  development  of  opposing  schools  took 
place.  l:  The  struggle  for  independence  which  was  sustained, 
and  brought  to  a  successful  issue,  by  the  Maccabaeans  with  the 
help  of  the  zealous  adherents  of  the  Law,  tended  to  concentrate 
all  political  power  in  the  hands  of  that  party ;  whilst  the 
Hellenist  faction,  who  had  brought  the  nation  to  the  verge 
of  rain,  must  have  lost  all  influence.  But  though  subdued  for 
a  time,  and  in  bad  odour  with  the  people,  they  succeeded  in 
alienating  John  Hyrcanus  and  some  of  his  successors  from  their 
opponents,  who  on  their  part  sought  to  maintain  themselves  by 
the  favour  of  the  multitude.  But  since  excessive  zeal  for  the 
Law  was  the  surest  way  of  securing  the  attachment  of  the 
people,  legal  studies  came  to  be  regarded  with  deeper  interest, 
and  pursued  with  increasing  energy,  till  with  the  multiplication 
of  the  disciples,  divisions  and  endless  disputes  were  developed3." 

These  differences  of  opinion  as  to  the  meaning  of  many  of 

stood  in  something  of  the  same  relation  to  the  Tannaim  as  judges  and  counsel 
do  to  the  legislature. 

1  Reasoners  p3D,  to  think,  fc03p,  reason).  They  did  not  propound  any- 
thing original,  but  reasoned  upon  the  material  left  them  by  their  predecessors, 
and  so  sought  to  obtain  a  clearer  grasp  of  its  meaning.  Jose  (who  died  a.d.  503) 
was  the  first  of  these,  though  he  is  sometimes  reckoned  as  the  last  of  the  Amo- 
raim.  The  last  were  'Ina  or  Giza,  and  Simona.  For  a  sketch  of  their  times, 
see  Etheridge,  Introd.  to  Heb.  Lit.  p.  209  sqq. 

2  Eminent  persons  (pN|,  excellent,  noble).  The  word  however  also  bears  a 
narrower  import  as  the  title  belonging  to  the  heads  of  the  Academy  of  Sora. 

3  Deutsch,  p.  19. 


INTRODUCTION.  » 

the  precepts  in  the  written,  and  of  the  comments  in  the  un- 
written, Law  had  thus  the  natural  effect  of  largely  expanding 
the  amount  of  matter  to  be  transmitted.  And  again  "the 
ever  growing  wants  of  the  ever  disturbed  commonwealth  necessi- 
tated new  laws  and  regulations  at  every  turn... Both  for  the 
promulgation  of  a  new  law  and  the  abrogation  of  an  old  one  a 
higher  sanction  was  requisite  than  a  mere  majority  of  the 
legislative  council.  The  new  Act  must  be  proved,  directly  or 
indirectly,  from  the  'Word  of  God' — proved  to  have  been 
promulgated  by  the  Supreme  King — hidden  and  bound  up  as 
it  were  in  its  very  letters  from  the  beginning1." 

Such  was  the  state  of  things,  when  R.  Jehudah  the  Holy2, 
doubtless  fearing  that  the  Rabbinic  schools  might  perish  al- 
together in  the  hapless  plight  of  the  Jewish  people,  about 
A.D.  191  brought,  or  began  to  bring,  into  shape  the  Mishnah, 
i.e.,  the  older  of  the  two  parts,  of  which  the  majority  of  the 
treatises  forming  the  Talmud  are  each  made  up.  The  Mishnah 
is  thus  the  (virtually  common)  basis  of  the  two  forms  of  the 
Talmud,  known  respectively  as  the  Talmud  of  Jerusalem  (more 
strictly,  Tiberias)  and  of  Babylon  (Sora)*. 

Around  this  Mishnah,  or  commentary  on  the  Biblical  text, 
with  its  studied  brevity  suggestive  of  hastily  taken  lecture 
notes,  there  grew  up  a  commentary  or  "critical  expansion4," 
couched  for  the  most  part  in  language  still  more  laconic  and 
obscure,  as  well  as  still  further  removed  in  its  form  from  Biblical 
Hebrew.  This  commentary  on  a  commentary  is  called  the 
Gemara5,  and  forms  the  later,  and  by  far  the  longer,  of  the  two 
portions  of  an  ordinary  Talmudic  treatise.  The  Gemara,  unlike 
the  two  recensions  of  the  Mishnah,  differs  considerably  in  the 
two  forms  of  the  Talmud. 

The  Talmud  of  Jerusalem  is  attributed  to  the  editorship  of 

1  Deutsch,  p.  19. 

2  See  p.  2,  note  9. 

3  See  further  under  Mishnah  in  Glossary. 
1  Deutsch,  p.  17. 

*  See  Glossary. 


X  INTRODUCTION. 

R.  Jochanan  ben  Eliezcr  (a.d.  184 — 279),  but  inasmuch  as  his 
death  took  place  considerably  more  than  a  hundred  years  before 
the  latest  piece  of  Gemara  contained  in  that  Talmud,  it  is  clear 
that  he  can  only  have  given  the  impulse,  which  led  to  the 
putting  together  and  completion  of  the  whole.  The  same 
remark  will  apply  to  the  tradition  which  ascribes  the  editing 
of  the  Talmud  of  Babylon  to  Ashi1  (died  A.D.  427),  and  Rabena2, 
who  were  both  much  earlier  than  the  last  teachers  therein 
named. 

While  both  Talmuds,  containing  thus  a  commentary  upon 
what  is  virtually  the  same  body  of  Mishnic  teaching,  bear  a 
strong  similarity  to  one  another,  they  have  nevertheless  con- 
spicuous points  of  difference.  The  discussions  in  the  Palestinian 
Talmud  are  briefer  and  more  to  the  point.  In  it  the  learned 
give  the  opinions  and  decisions  pronounced  by  their  prede- 
cessors, but  without  the  addition  of  the  debates  which  led  up 
to  those  decisions.  It  also  contains  more  history  and  geo- 
graphy, as  well  as  more  of  numismatology  and  archaeology. 
We  may  add  that  in  it  Greek  words  needed,  and  accordingly 
received,  no  explanation. 

The  Talmud  of  Babylon  on  the  other  hand  is  three  times 
the  size  of  the  other,  bestows  more  care  on  legal  and  religious 
points,  is  the  later,  the  more  studied  by  the  Jews  themselves, 
and  the  more  trustworthy.  Lastly  the  Talmud  of  Babylon  con- 
tains more  Halachah,  the  Talmud  of  Jerusalem  more  Haggadah3. 

The  following  will  probably  strike  the  reader  of  any  Tal- 
mudic  treatise  as  its  most  prominent  characteristics  : 

1st.  Conciseness ;  frequently  amounting  to  obscurity.  This 
feature,  noticeable  in  the  Mishnah,  is  still  more  prominent  in 
the  Gemara.  Both  assume  an  intimate  knowledge  of  the  letter 
of  the  "Books  of  Moses,"  as  well  as  a  thorough  familiarity 
with  the  details  of  ritual  developed  in  the  later  days  of  the 

1  See  p.  6,  note  1. 

-  See  p.  viii. 

3  For  these  words,  see  Glossary. 


INTRODUCTION.  XI 

Jewish  state.  This  is  largely  accompanied  by  a  brevity  and 
baldness  which  utterly  disregard  all  attempts  at  rhetorical 
effect  or  even  attractiveness  of  style.  If  such  a  work  is  to 
be  made  at  all  intelligible  in  an  English  translation,  it 
must  be  considerably  amplified,  as  well  by  insertion  in  the 
course  of  the  text,  as  by  notes.  Accordingly,  while  seeking  to 
render  the  original  as  closely  as  the  case  permits,  and  while 
probably  running  the  risk  of  reproducing  but  too  faithfully  in 
many  cases  its  extreme  baldness,  I  have  felt  it  necessary  to 
make  the  English  text  to  be  not  only  a  literal  translation,  but 
to  some  extent  a  commentary,  while  reserving  as  much  as  pos- 
sible for  the  notes  everything  of  the  nature  of  observations, 
strictly  so  called,  on  the  text. 

2nd.  Disputation.  Rabbis  of  opposing  schools  adduce  their 
several  opinions  and  support  them  both  by  older  authority  and 
by  argument.  It  is  hoped  that  the  spaces  (sub-paragraphs) 
which  will  be  found  throughout  the  text,  may  help  to  bring 
out  this  feature,  and  to  render  more  apparent  the  thread  of  the 
discussion,  which  otherwise  might  occasionally  be  difficult  to 
disentangle. 

3rd.  A  desultory,  disconnected  style.  Deutsch1  speaks  thus 
of  the  Talmudic  student  at  the  commencement  of  his  investiga- 
tion :  "  Schooled  in  the  harmonizing,  methodizing  systems  of 
the  West — -systems  that  condense  and  arrange  and  classify,  and 
give  everything  its  fitting  place  and  its  fitting  position  in  that 
place— he  feels  almost  stupefied  here.  The  language,  the  style, 
the  method,  the  very  sequence  of  things  (a  sequence  that  often 
appears  as  logical  as  our  dreams),  the  amazingly  varied  nature 
of  these  things — everything  seems  tangled,  confused,  chaotic." 
Often  however  the  clue  to  the  connexion  between  neighbouring 
paragraphs  is  to  be  found,  not  in  any  similarity  in  the  subject- 
matter,  but  in  the  identity  of  the  authority  upon  which  they 
rest,  or  person  quoted  as  having  given  utterance  to  them. 

4th.    Extraordinary  methods  of  interpretation  and  subtle 

1  p.  16. 


Xll  INTRODUCTION. 

inferences  from  Biblical  language.  Examples  will  be  found  on 
pp.  5,  14,  16,  etc.1 

The  Talmud  however,  apart  from  its  literary  features,  and 
in  spite  of  what  we  may  consider  as  blemishes  of  substance  or 
of  style,  can  well  claim  a  right  to  be  regarded  with  profound 
interest,  on  account  of  the  powerful  influence  which  it  has  had 
upon  the  Jewish  people,  as  exercising  the  strongest  effect  upon 
their  imagination,  as  bound  up  for  so  many  centuries  with  their 
history,  and  as  inspiring  them  in  many  cases  with  an  enthusi- 
astic devotion  to  its  contents.  From  the  peculiar  circumstances 
of  their  position,  deprived  of  the  natural  outlets  for  the  exercise 
of  a  nation's  enthusiasm  and  interests,  they  devoted  themselves 
for  ages  to  this  unique  study,  which  accordingly  throws  a  strong, 
if  somewhat  also  of  a  fantastic,  light  upon  their  modes  of 
thought  and  life  for  generations.  More  especially  does  the  Book 
claim  our  attention,  as  containing  the  words  of  some,  with  whom 
we  may  feel  morally  certain  that  our  Lord  held  converse,  men 
with  whose  sayings  He  and  those  around  Him  were  thoroughly 
familiar,  men  whose  teaching,  avowedly  dependent  as  it  was  for 
its  claims  solely  on  the  links  connecting  it  with  the  dicta  of 
their  predecessors,  was  in  such  marked  contrast  with  the  words 
of  Him  who  "  taught  them  as  one  having  authority,  and  not  as 
their  scribes2." 

The  Talmud  of  Babylon  consists  of  sixty-three  Tractates  or 
Treatises,  each  of  which  bears  the  name  of  NJ^DDD .     These 

T    .    v  - 

Treatises  are  arranged  under  six  heads  ( dHID ,  orders).     The 

second  of  these  heads  is  called,  The  division  of  (or,  concerning) 
festivals  ("lyi/D  TTD),  and  contains  twelve  treatises,  of  which 

v  " 

Ghagigah  (JTMri)  is  the  last3.    We  may  summarise  as  follows 


1  "The  mind  of  a  Jew  is  never  wholly  intelligible  to  the  mind  of  a  Gentile." 
C.  A.  Vince,  Christian  Conduct,  p.  108. 

2  Matt.  vii.  29. 

3  This  is  according  to  the  order  of  sequence  laid  down  by  Maimonides.     For 
other  arrangements,  see  Strack's  Einleitung  in  den  Thalmud,  pp.  10 — 12. 


INTRODUCTION.  XI 11 

the  questions  of  which  it  treats ;  merely  reminding  the  reader 
that  the  digressions  from  the  main  theme  are  numerous  and 
lengthy : 

Perek  I.  Who  are  bound  to  appear  at  Jerusalem  at  the 
three  great  annual  Feasts  ?  What  is  the  amount  which  must 
be  expended  by  them  in  offerings  on  the  occasion  ?  From 
what  sources  are  these  offerings  to  be  drawn  and  of  what  are 
they  to  consist?  Rules  as  to  postponed  offerings,  and  as  to  the 
dissolving  of  vows.  Remarks  on  the  rules  concerning  Sabbaths, 
Chagigah-offerings,  and  other  matters. 

Perek  II,  like  the  latter  part  of  Perek  I,  treats  of  many 
matters  which  have  little  or  no  connexion  with  the  main  theme. 
On  what  things  is  instruction  to  be  given  ?  Into  what  things 
is  investigation  forbidden  ?  Fragments  of  the  story  of  Acher. 
The  first  dispute  between  Jewish  Rabbis  (Jose  ben  Joezer  and 
Jose  ben  Jochanan).  The  names  of  the  five  Pairs  (Presidents 
and  Vice-Presidents  of  the  Sanhedrin).  Details  connected  with 
festival  offerings.  Rules  relating  to  cleansing.  Is  a  definite 
intention  necessary,  if  cleansing  is  to  be  ceremonially  valid  ? 
What  are  the  degrees  of  purity  ? 

Perek  III.  How  far  are  hallowed  things  to  be  held  as  more 
honourable  than  heave-offering  ?  And  (in  connexion  with  this 
enquiry,  and  returning  thus  to  the  main  subject)  how  comes  it 
that  during  the  Feast  the  wine  and  bread  of  a  strictly  observant 
Jew  are  not  defiled  by  the  touch  of  a  common  person  ?  How 
after  the  Feast  are  the  vessels  of  the  Sanctuary  purified  ? 

The  text  of  the  Talmud,  besides  presenting,  in  common  with 
other  ancient  writings,  unintentional  variants  (arising  from 
errors  of  sight,  of  hearing,  etc.),  contains  also  a  considerable 
number  caused  (a)  by  fear  of  the  "  Censor1 "  or  representative 
of  the  secular  power,  or  even  by  his  actual  direction,  (b)  by  a 
desire  to  emphasize  the  differences  between  the  Jewish  and 

1  For  interesting  remarks  upon  the  comparative  influence  of  the  "censure" 
upon  the  earliest  printed  editions  of  Talmudic  treatises,  according  to  the  country 
of  origin  of  the  mss.  on  which  they  were  based,  see  Strack's  Eiiileitung,  etc.  p.  53; 


XIV  INTRODUCTION. 

Christian  religions.  It  is  in  the  edition  of  Basel  (a.d.  1578 — 
1581)  that  the  influence  of  the  Censor  comes  into  view.  Owing 
to  the  wide-spread  belief  that  the  Talmud  contained  attacks 
upon  Christianity,  the  word  expressing  a  Christian  Jew1  was 
altered  in  many  cases  to  that  for  Sadducee  or  for  Epicurean2, 
and  the  word  for  Gentile3  to  that  for  Cuthite  (Samaritan). 

The  great  majority  however  of  the  variants  in  this  treatise 
are  not  of  sufficient  importance  to  merit  attention.  Conse- 
quently in  the  following  pages  it  is  only  occasionally  that  any 
of  them  are  dealt  with  in  a  note.  Those  who  may  desire  to 
examine  them  further  will  find  ample  material  to  their  hand 
in  Rabbinovicz's  Variae  Lectiones  noticed  below. 

Owing  doubtless  in  part  to  the  vicissitudes  of  Jewish  history 
in  mediaeval  times,  comparatively  few  mss.  including  Gemara 
survive,  although  Mishnic  treatises,  especially  that  of  the 
Sayings  of  the  Jewish  Fathers  (Pirke  Aboth),  are  fairly  nu- 
merous4. The  chief  extant  mss.  of  the  Talmud  of  Babylon  are 
three : 

1st.  That  of  Munich5;  the  only  MS.  containing  the  whole  of 
this  Talmud.  It  was  written  A.D.  1369  at  Paris  by  R.  Solomon 
ben  Simson, 

2nd.     The  Roman6,  and 


also  for  a  list  of  passages  in  the  Talmud,  where  the  censure  has  obscured  or 
obliterated  references  to  our  Lord,  or  to  those  immediately  connected  with  Him, 
see  Rahbinovicz's  Discourse  ("IOND)  on  the  printed  edition*  of  the  Talmud,  ap- 
pended to  Part  viii.  of  his  Var.  Lect.,  pp.  24,  25,  notes  l"D  and  t3D. 

1  ft?.  2  Seep.  22,  note  3. 

y  <fa.     See  p.  134,  note  1. 

4  We  may  here  mention  the  unique  Cambridge  ms.  of  the  Mishnah  upon 
which  the  Talmud  of  Jerusalem  rests,  edited  by  the  Rev.  W.  H.  Lowe.  M.A., 
Christ's  College,  Cambridge,  1883. 

6  Cod.  Hebr.  95.     See   Steinschneider,   Die  hebrdischen  Handschriften  der 
K.  Hof-  und  Staatsbibliothek  in  Miinclicn,  Miinchen,  1875,  p.  43.     For  further 
remarks  and  references  in  connexion  with  this  MB.  see  Strack's  Einleitung,  etc. 
p.  51,  and  Schwab's  B'rakhoth,  Introd.,  p.  xlv.     The  latter  places  the  ms.  in  the 
year  1542. 

6  See  Assemani,  Biblioth.  Apost.  Vaticanae  Codd.  MSS.  Catalogvs,  Tom.  i. 
clxxi.  34  (p.  139).     Little  seems  known  as  to  this  ms.,  except  that  it  belongs  to 


INTRODUCTION.  XV 

3rd.     The  Oxford1  MS. 

This  last  has  many  variations,  for  the  most  part  minute, 
but  in  some  cases  interesting,  and  notably  so  in  that  part  of  this 
treatise  which  relates  to  Elisha  ben  Abuyah  (Acher,  see  p.  83). 

Twenty-three  of  the  treatises  forming  the  Talmud  of  Baby- 
lon were  published  at  Soncino  and  Pesaro  early  in  the  16th 
century  (not  later  than  1519),  but  the  first  complete  edition 
was  that  of  Daniel  Bomberg,  Venice,  1520 — 31.  Many  of  the 
errors  of  this  edition  were  corrected  in  that  of  Justiniani,  Venice, 
1546 — 51.  Several  editions  were  produced  during  the  period 
between  the  last-named  and  that  of  Basel,  noticed  above,  and 
many  followed  the  last-named.  The  variations  of  reading 
among  the  editions,  at  any  rate  as  far  as  this  treatise  is  con- 
cerned, are,  generally  speaking,  insignificant. 

The  text  followed  here,  except  where  an  intimation  to  the 
contrary  is  given  in  the  notes,  is  that  of  the  edition  published 
for  the  most  part  at  Lemberg2  in  thirty-nine  volumes.  That 
which  contains  this  treatise  bears  upon  the  title-page  "  Druck 
und  Verlag  des  Salomon  Sprecher,  in  Lemberg,  1867." 

The  references  to  the  exact  line  in  the  original,  which  will 
be  found  at  the  top  of  the  outer  margin  of  each  page  in  the 
translation  as  well  as  elsewhere  in  this  work,  will,  it  is  hoped, 
be  found  useful.  All  Hebrew  editions  have  been  arranged  to 
correspond  with  the  pagination  of  the  editio  yrinceps,  but  in 
some,  e.g.,  the  Lemberg,  two  pages  go  to  make  one  of  the 
former.  Accordingly  in  my  notation  the  number  in  Arabic 
numerals,  according  as  it  is  followed  by  a  or  b,  denotes  in  the 
usual  way  the  obverse  or  reverse  of  the   page  in  the   editio 


that  collection  of  Talmud-Mss.,  the  greater  part  of  which  formerly  belonged  to 
the  University  of  Heidelberg.     See  Strack,  p.  50;  Schwab,  p.  xlvii. 

1  "Mishnah  and  the  Gemara  of  Babylon;  Z'rairn  and  Mo'ed...The  Mishnah 
of  the  whole  chapter  precedes  the  G'mara. ...  Owner:  Abraham  ben  Yizhag 
hal-Levi  t3X"lp3K  bought  it  at  Cairo  in  the  year  5317  =  1557. 

"  Xeat  squ.  char. :  2  coll.  large  fol.,  vellum,  ff.  1*4;  last  leaf  injured.     [Opp.  Add.  fol.  28.]" 
Neubauer's  Cat.  of  Heb.  M88.  in  the  Bodl.  Libr.,  Nr.  366.     Oxford,  1886. 

2  But  some  volumes  at  Amsterdam. 


XVI  INTRODUCTION. 

princeps,  while  the  further  subdivision  of  each  of  these,  e.g.,  in 
the  Lemberg  text,  into  two  pages  (right  and  left  hstnd)  is 
denoted  by  i  and  ii,  and  the  individual  line  in  i  or  ii  by  the 
number  in  Arabic  numerals  which  follows. 

It  remains  for  me  to  express  my  obligations  to  those  who 
in  various  ways  have  aided  in  the  execution  of  my  task. 

This  little  book  forms  one  more  illustration  of  the  frequency 
with  which  Prof.  Cowell  by  his  kindly  advice  and  interest  has 
stimulated  others  to  literary  effort.  I  had  originally  hoped 
that  his  name  would  have  preceded  mine  upon  the  title-page, 
and,  though  the  pressure  of  his  other  work  has  rendered  this 
impossible,  I  cannot  thank  him  too  warmly  for  the  first  sugges- 
tion, as  well  as  for  the  ready  help  and  counsel  which  he  has 
from  time  to  time  bestowed. 

The  book  may  be  considered  as  the  outcome  of  the  lectures 
of  the  late  Dr  S.  M.  Schiller-Szinessy,  the  learned  University 
Reader  in  Talmudic,  of  whose  unwearied  readiness,  both  in 
lecture  and  privately,  to  expound  the  difficulties  of  his  subject 
I  cherish  a  most  grateful  recollection. 

To  the  Rev.  R.  Sinker,  D.D.,  Librarian  of  Trinity  College,  I 
also  tender  my  warmest  thanks  for  his  kindness  in  finding  time 
to  read  the  proofs  of  the  work,  and  for  many  valuable  hints  on 
points  of  detail. 

Lastly,  my  sincere  acknowledgments  are  due  to  the  Syndics 
of  the  University  Press  for  undertaking  the  publication  of  the 
book,  and  for  several  suggestions  respecting  its  form. 


ERRATA. 

Page  25,  line  29.    For  Tanaim  read  Tannaim. 
„     39.     At  top  of  margin  supply  8  b,  i.  23. 
,,     63,  margin.    For  Deut.  xxiii.  8  read  Deut.  xxxii.  8. 


n  jp  j  n 

MlSHNAH. 

I.  (1)  All  are  bound  in  the  case  of  a  holocaust1  except  a  2  a 
deaf  man,  a  fool,  and  a  child,  and  one  of  doubtful  sex,  and  one 
of  double  sex,  and  women,  and  slaves  who  are  not  manumitted, 
the  lame  man,  and  the  blind  man,  and  the  sick  man,  and  the 
old  man,  and  him  who  is  not  able  to  go  up  on  his  feet.  What 
is  the  definition  of  a  child  ?2  Every  one  who  is  not  able  to 
ride  upon  his  father's  shoulders,  and  to  go  up  from  Jerusalem 
to  the  mountain  of  the  House.  These  are  the  words  of  the 
house  of  Shammai.  But  the  house  of  Hillel3  say,  Every  one 
who  is  not  able  to  take  hold  of  his  father's  hand,  and  to  go  up 
from  Jerusalem  to  the  mountain  of  the  House,  as  it  is  said,  Ex.  xxiii. 
*  three  footgoing  times4." 

1  rVKI  (TOO,  to  see;  in  Niph'al,  to  appear)  is  an  abbreviated  expression 
for  HJX")  npiy,  burnt-offering  (holocaust)  of  the  appearing  (i.e.,  before  God  at 
one  of  the  three  great  Feasts,  Passover,  Weeks,  Tabernacles).  See  further  in 
Glossary  at  the  end  of  this  volume. 

-  pp  WIMt  lit.,  Who  is  this  child? 

3  Hillel  succeeded  Shema'iah  as  President  (S^3)  of  the  Sanhedrin,  pro- 
bably about  32  b.c,  and  held  office  till  his  death,  about  a.d.  8.  Shammai  was 
successor  to  Hillel's  colleague  Menachem,  and  was  accordingly  somewhat  junior 
to  his  rival.  For  these  two  see  Dr  C.  Taylor's  Sayings  of  the  Jewish  Fathers, 
notes  on  pp.  34,  35,  37,  107,  and  Wolfs  Biblioth.  Heb.  ii.  824,  859;  iv.  380. 

4  From  the  use  of  the  word  Dv3")  here  denoting  "times,"  but  having  the 
primary  sense  of  feet,  the  house  of  Hillel  inferred  that  no  child,  too  young  to 
walk,  could  keep  the  command. 

S.   CH.  1 


2  CHAGIGAH. 

2  a,  ii.  i.  (2)  The  house  of  Shammai  say,  The  holocaust  involves  two 
pieces  of  silver  and  the  chagigah  a  meah1  of  silver,  but  the 
house  of  Hillel  say,  The  holocaust  involves  a  meah  of  silver  and 
the  chagigah  two  pieces  of  silver. 

Gemara. 

What  is  the  expression  all  to  include2?  It  is  to  include 

him    who   is   half   a  slave   and  half   free.  But  according  to 

Rabena3,  who  says,  He  who  is  half  a  slave  and  half  free  is  exempt 
from  the  holocaust,  what  is  the  expression  all  to  include  1 
It  is  to  include  him  who  is  lame  on  the  first  day  and  well4  on  the 
second    day.  This    agrees  with    him   who  says,  All  of  them" 

are  transferable  from  one  day  to  another ;  but  according  to  him 
who  says,  All  of  them  are  transferable  as  from  the  first  day  only6, 
what  is  the  expression  all  to  include1?  It  is   to   include  the 

blind  in   one  eye.  But  this   is   not  in  accordance   with    the 

following  Baraitha7.  For  Jochanan  ben  Dahabai8,  saying  it  in  the 
name  of  Rabbi9  Jehudah,  taught,  He  who  is  blind  in  one  eye  is 

1  The  sixth  part  of  the  "U^  (denarius),  and  equivalent  to  the  Biblical  n"1|. 
(<)erah,  e.g.,  Exod.  xxx.  13,  —^  of  a  shekel),  which  weighed  sixteen  grains  of 
barley. 

2  V'N"INS  (infin.  Aph'el  of  Xn«  with  prefix  ^>)  for  *jtyV*A,  the  »  (a  frequent 
substitute  in  late  Hebrew  for  N  as  first  root  letter)  being  irregularly  omitted. 

3  There  were  two  of  this  name.  The  elder  was  a  pupil  of  B.  Joseph,  for 
whom  see  p.  17,  note  5.  The  younger  was  the  last  of  the  Gemaric  teachers 
(Amoraim),  and  died  a.d.  474.     See  Wolfs  Bihlioth.  Hcb.  ii.  880. 

4  B^Srn,  lit.,  stretched  out  (in  limb). 

5  The  sacrifices. 

0  And  therefore  are  not  to  be  offered,  if  on  that  first  day  the  person  was 
legally  (e.g.,  by  lameness)  incapable  of  offering,  however  soon  afterwards  he  may 
have  become  capable. 

7  S'Jm  K:n  n*n  »3  obi),  lit.,  But  no;  for  thus  it  is  taught,  for  there  is  a 
Baraitha.     For  this  word  see  Glossary. 

8  A  second-century  teacher. 

9  "The  title  of  Eabbi  /car'  i^oxv"  was  given  to  Jehudah  ben  Simon  III., 
who  was  also  called  Jehudah  ha-Nasi  (the  prophet)  and  Eabbenu  ha-JyulosIi 
(the  Holy).  To  him  is  attributed  the  compilation  of  the  Misiinah,  but  the 
Mishnah  as  we  have  it  is  a  later  recension,  as  may  be  inferred  from  the  way  in 
which  '  Eabbi'  himself  is  introduced."  Dr  C.  Taylor's  Sayings  etc.  p.  41,  note  1 ; 
see  also  Wolf,  ii.  839;  Smith  and  Wace,  Diet.  Chr.  Jiiof/.  in.  342;  and  Etheridge 
Tntrod.  to  Beb.  Lit.  p.  86.     Rabbi  died,  aged  f'.o,  circ.  a.d.  210. 


CHAGIGAH.  6 

exempt  from  the  holocaust,  as  it  is  said,  "He  shall  be  seen,"  or  "He  2a,  ii.  15. 
r  Ex.  xxm. 

shall  see1."      As  he  went  to  see,  so  he  went  to  be  seen;  as  to  see  i7j  Deut 

with  both  his  eyes,  so  to  be  seen  with  both  His2  eyes.  xv*'  16. 

And,  if  you  like,  I  will  fully  grant  you  what  they  have  said 

from    the    beginning3.  But   you   will    say,    Rabena's  saying4 

constitutes  a  difficulty.  There  is  no  difficulty.     One  opinion 

is  according  to  the  older  Mishnah,  the  other5  according  to  the  later 

Mishnah. 

For  there  is  a  canonical  Mishnah6,  He  who  is  half  a  slave  and  Baba 

Bathra 
half   free  serves   his    master  one  day  and  himself   the  other  day.  13.  ;"ii 

These  are  the  words   of   the  house   of    Hillel.  The  house  of 

Shammai  said  to  them,  You  have  settled  it  well  for  his  master7,  2  b 

but    you    have   not   settled  it  well  for  himself.     Does  he  wish   to 

marry  a  slave  woman?  he  is  not  able;  a  free  woman?  he  is  not 

able;  to  abstain  from  marriage?  but  was  not  the  world  created  only 

that  men  might  be  fruitful  and  multiply?  as  it  is  said,  "he  created  Is-  xlv- 18- 

it  not  in  vain;  lie  formed  it  to  be  inhabited."  But8  for  the  sake 

of  the  maintenance  of  the  world9  they  force  his  master  and  make 

him  a  free  man10,  and  he  writes  for  him  a  bill  on  half  his  property, 

and  the  house  of  Hillel  comes  round  to  teach  according  to  the  words 

of  the  house  of  Shammai. 

Except    a    deaf  man,    a  fool,    and   a    child    etc.11     There    is    a 

Baraitha,   A  deaf  man  is  like  a  fool  and  a  child.     As  a  fool  and 

a  child  are  not  responsible  for  their  actions,  so  a  deaf  man  is  not 

responsible  for  his  actions.     And  we  learn,  as  we  are  taught  by  a 

canonical  Mishnah,  A  deaf  man,  as  wise  men  have  everywhere  said,  Xiddah, 

is  one  who  does  not12  hear  and  does  not  speak.  Lo,  you  will 

I  For  the  sense  see  p.  32,  note  5.  2  God's. 

3  Viz.,  that  the  word  all  is  to  include  him  who  is  half  a  slave  and  half  free. 

4  See  p.  2. 

5  That  of  Eabena. 

6  See  Glossary,  under  Mishnah.  The  Mishnah  quoted  has  no  direct  con- 
nexion with  the  question  of  exemption  from  the  holocaust,  but  only  relates  to 
the  general  position  of  one  who  is  half  a  slave  and  half  free,  suggested  by 
such  a  person's  having  just  been  under  discussion. 

7  By  thus  securing  to  him  the  services  of  his  slave  for  at  least  half  his  time. 

8  Owing  to  the  force  of  these  considerations  urged  by  the  house  of  Shammai. 

9  Through  the  institution  of  marriage. 

10  That  he  may  be  able  to  marry,  while  yet  his  master  has  the  benefit  of  his 
labour. 

II  See  p.  1. 

12  i.e.,  cannot,  and  so  in  all  subsequent  cases. 

1—2 


4  CHAGIGAH.  . 

2  b,  ii.  2.  say  then,  He  who  speaks  and  does  not  hear,  or  he  who  hears  and 
does  not  speak,  is  hound.  Yes,  for  there  is  a   Baraitha  for 

this.  For  our  Rabbis  have  taught,  He  who  speaks  and  does  not 
hear  is  deaf,  he  who  hears  and  does  not  speak  is  dumb.  Both 
one  and  the  other  are  to  be  treated  as  capable  persons  in  all  that 
relates  to  them.  And  whence  do  you  infer  that  he  who  speaks 

and  does  not  hear  is  deaf,  and  that  he  who  hears  and  does  not  speak 
Ps.xxxviii.  is  dumb?  Since  it  is  written,  "But  I  as  a  deaf  man  hear  not ; 

and  I  am  as  a  dumb  man,  who  openeth  not  his  mouth."  And, 

if  you  like,  I  will  say,  according  to  the  proverbial  saying,  A  man 
stumbling  in  his  words1.  He  who  speaks  and  does  not  hear,  or 
he  who  hears  and  does  not  speak,  is  bound.  But,  lo,  there  is  a 
Baraitha,  viz.,  He  who  speaks  and  does  not  hear,  or  he  who  hears 
and   does  not   speak,   is   exempt.  Rabena,   or   it    may   have 

been2  Rabba3,  said,  There  is  a  hiatus4  here.  And  there  is  a 

Baraitha5  to  this  effect,  All  are  bound  as  regards  the  holocaust, 
and  as  regards  the  rejoicing",  except  a  deaf  man.  He  who  speaks 
and  does  not  hear,  or  he  who  hears  and  does  not  speak,  is  exempt 
from  the  holocaust.  •  But  although  he  is  exempt  from  the  holocaust, 
he  is  bound  as  regards  the  rejoicing ;  but  as  for  him  who  does  not 
hear  and  does  not  speak,  and  as  for  a  fool  and  a  child,  he  is  exempt 
also  from  the  rejoicing,  inasmuch  as  these  are  exempt  from  all  the 
commandments  which  are  contained  in  the  Law. 

There  is  also  a  Baraitha  to  this  effect,  All  are  bound  as  regards 
the  holocaust  and  the  rejoicing  except  a  deaf  man.  He  who  speaks 
and  does  not  hear,  and  he  who  hears  and  does  not  speak,  are 
exempt  from  the  holocaust.  But  although  he  is  exempt  from  the 
3a  holocaust,  he  is  bound  as  regards  the  rejoicing;  but  as  for  him  who 
does  not  hear  and  does  not  speak  and  as  for  a  fool  and  a  child, 

1  As  a  mnemonic  H^l^tt  SpJl  6J*N« 

2  KOTVN1,  lit.,  Or,  if  thou  sayest  (thou  mayest  be  right). 

:t  A  friend  of  Abai.  He  is  said  to  have  died  on  the  day  that  Ashi  was  born, 
A.n.  353.     He  was  a  pupil  of  his  father-in-law  Chasda.     See  Wolf,  ii.  880. 

4  "HiDn  is  the  infin.  Pa'el,  and  NIDITD  the  participle  Ithpa'al,  the  infin. 
exercising  the  intensifying  force  common  also  in  earlier  Hebrew.  To  decide 
that  there  must  be  a  hiatus  or  lacuna  in  the  teaching  received  was  the  last 
resort  of  the  Rabbis,  when  confronted,  as  here,  with  two  conflicting  streams  of 
tradition. 

9  Which  suggests  another  way  of  reconciling  the  apparently  conflicting  state- 
ments. 

6  Reckoned  as  an  integral  part  of  the  Feast. 


CHAGIGAH.  5 

they   are  exempt  also  from  the  rejoicing,   inasmuch   as  these    are  3a,  i.  3. 
exempt  from  all  the  commandments  which  are  contained  in  the 
Law.  What  is  the  difference  in  the  nature  of   holocaust, 

that  they  are  exempt,  and  in  the  nature  of  rejoicing,  that  they  are 
bound  ?  As  regards  the  nature  of  holocaust  we  are  taught  by 

the  recurrence  of  the  word1  from  the  passage  intitled  "Assemble," 
as  it  is  written,   "Assemble  the  people,  the  men  and  the  women  Deut. 
and  the  little  ones,"  and  it  is  written,  "when  all  Israel  is  come  to  XXX1-  ■*■ 
appear."  And  that  point,  whence  do  we  get  it*?  Because  x^i/n. 

it  is  written,  "that  they  may  hear  and  that  they  may  learn."     And  Deut. 
there  is  a  Baraitha  as  follows,   "That  they  may  hear,"  this  ex-  ^^  lL- 
pression  excludes  him  who  speaks  and  does  not  hear ;  "  and  that 
they  may  learn,"  this  expression  excludes  him  who  hears  and  does 
not  speak.  Is  this  to  say,  that  he  who  cannot  talk  cannot 

learn?  No;  for  this  suggests3  the  case  of  the  two  dumb  men  who 
were  in  the  neighbourhood  of  Rabbi4,  viz.,  the  sons  of  R.  Jochanan 
ben  GudgodahV  daughter;  and  the  sons  of  R.  Jochanan's  sister 
say  concerning  it,  that  every  time  that  Rabbi  went  up  to  the 
College,  they  went  up  and  sat  before  him6,  and  shook  their  heads, 
and  moved  their  lips,  and  Rabbi  asked  for  mercy  for  them,  and 
they  were  examined7,  and  it  was  ascertained  that  they  were  perfect 
in  knowledge  of  Halachah8  and  Siphra  and  Siphre9  and  all  the 
Talmud10.  Mar  Zot'ra11  said,  The  reading  there  is,  "in  order 

I  Deut.  xvi.  16  nS"*  and  xxxi.  11  niiw,  each  involving  the  verbal  root 
from  which  !V*X"1  comes. 

*  J?3D  Dnm,  lit.,  And  there,  whence  (does  it  appear)  to  ns?  viz.,  that  the 
above-mentioned  classes  of  persons  are  exempt  from  holocaust. 

3  Lit.,  is. 

4  For  Rabbi  see  p.  2,  note  9. 

5  He  flourished  before  the  destruction  of  the  second  Temple,  and  was  an 
arithmetician  and  an  astronomer.     See  Wolf,  ii.  844. 

6  For  1i"PDp  the  reading  of  the  'printed  texts  (the  Munich  MS.  omits  the 
clause),  rPDp  (  =  Fl*ppT)  is  given  in  tbe  margin  of  the  Lemberg  edition  as  con- 
jectural emendation.     Dp  is  shortened  by  syncope  from  DHp. 

•  Ethpa'el  (  =  Hithpa'el  JDJnn)  of  HM. 

8  See  Glossary. 

9  Siphra  and  Siphre  are  Midrashim  (Commentaries),  the  former  on  Leviticus, 
tbe  latter  on  Numbers  and  Deuteronomy.  Siphra  is  by  some  ascribed  to  Akiba. 
See  Etheridge,  p.  67. 

10  Lit.,  the  six  orders  (divisions  of  the  Talmud). 

II  Head  of  the  Academy  at  Pumbeditha  (for  which  place  see  p.  69,  note  5), 
a.d.  402-410. 


6  CHAGIGAH. 

3  a,  i.  24.  that  they  may  teach."  R.  Ashi1  said,  Assuredly  it  is,  "in  order 
that  they  may  teach";  for,  if  you  imagine  that  it  is,  "in  order 
that  they  may  learn,"  then,  since  he  who  does  not  talk  does  not 
learn2,  and  since  he  who  does  not  hear  does  not  learn,  this  sense  of 
learn  comes  out  of  the  words,  "in  order  that  they  may  hear3,"  but 
assuredly  it  is  here,  "in  order  that  they  may  teach." 

R.  Tanchum4  said,  He  that  is  deaf  in  one  ear  is  exempt  from 

Deut.  the  holocaust,  as  it  is  said,  "in  their  ears."    And  this  expression  "in 

XX1"  '  their  ears"  must  mean,  in  the  ears  of  all  Israel,  for  this  comes  out  of 
the  words  "before  all  Israel."  How  "before  all  Israel"?  I 

should  say,  that,  although  they  could  not  all  hear,  the  Merciful  One 
wrote  it  in  their  ears,  and  the  fact  that  they  heard  comes  out  of  the 
expression  "in  order  that  they  may  hear." 

R.  Tanchum  said,  He  that  is  lame  in  one  foot  is  exempt  from 
the  holocaust,  as  it  is  said,  "footgoing  times5."  And  this  ex- 
pression, "footgoing  times,"  must  mean  to  exempt  men  with  wooden 
legs.  This  comes  out  of  the  expression  "steps,"  for  there  is  a 

Is.  xxvi.  6.  Baraitha,  viz.,  Steps  are  not  steps  but  feet6,  and  so  He7  says,  "The 
foot  shall  tread  it  down,  the  feet  of  the  poor,  the  steps  of  the  needy," 

Cant.vii.l.  and  He  says,  "How  beautiful  are  thy  steps  in  shoes8,  O  prince's 
daughter!"  Rabba  expounds  thus,  What  is  the  meaning  of  that 
which  is  written,  "  How  beautiful  are  thy  steps  in  shoes,  O  prince's 
daughter"?     It  means,  How  comely  are  the  feet  of  Israel  at  the 


1  He  was  bom  on  the  day  of  Rabba's  death,  a.d.  353  (see  p.  4,  note  8),  and 
became  at  the  age  of  14  head  of  the  Academy  at  Sora,  which  post  he  held  for 
60  years.  Sora  at  the  modern  Mosaib  on  the  Euphrates  is  the  ancient  Sephar- 
vaim  (2t7T7ra/>a)  through  the  intermediate  forms  Sifra  and  Sivra.  See  Eawlinson 
in  the  Atherueum,  July  21,  1855  (p.  816).  Five  years  after  Ashi's  succession  to 
the  headship,  R.  Papa,  head  of  the  neighbouring  Academy  of  Neresh  (see  p.  12, 
note  3),  died.  Ashi  is  called  an  editor  of  the  Babylonian  Talmud.  See  R.  Abram 
Zacuti's  Liber  Juchassin  (Lexicon  Biogr.  et  Hist.),  p.  112  b.  London  and 
Edinb.  1857. 

2  The  word  thus  rendered  in  this  and  the  next  clause  is  that  from  which 
Gemara  (see  Glossary)  is  derived. 

3  And  therefore  cannot  occur  again,  for  this  would  be  tautology,  which  is 
impossible  in  Holy  Writ. 

4  A  second  century  teacher. 
8  See  p.  1,  note  4. 

8  i.e.,  behind  the  word  for  steps  (D^DyD)  there  lies  the  notion  of  feet  (Dv3"1). 

7  God,  i.e.,  Holy  Writ. 

8  i.e.,  behind  the  word  for  shoes  (D^yj)  there  lies  the  notion  of  feet  (D'9J"I). 


CHAGIGAH.  7 

time  when  they  go  up  to  the  feast1  '      "Prince's  daughter"  means  3a,  ii.  16. 

daughter  of  Abraham  our  father,  who  is  called  prince,  as  it  is  said, 

"The  princes  of  the  peoples  are  gathered  together  to  be  the  people  Ps.xlvii.9. 

of  the   God  of  Abraham:"    "God  of   Abraham,"  and   not   God  of 

Isaac  and  Jacob,  but  "  God  of  Abraham  "  ;  for  he  was  the  first  of 

the  proselytes2. 

R.  Kohana3  said,  E.  Nathan  bar  Minyumi4  expounded  in  the 
name  of  R.  Tanchum  thus,  What  is  the  meaning  of  that  which  is 
written]  "And  the  pit  was  empty,  there  was  no  water  in  it."  Gen. 
From  the  literal  sense,  as  it  is  said,  "And  the  pit  was  empty,"  do  I  XXXTU-  -  • 
not  know  that  there  was  no  water  in  it  1  Xay,  but  it  means  that 
though  there  was  no  water  in  it,  there  were  serpents  and  scorpions 
in  it. 

Our  Rabbis  have  taught,  There  is  a  matter  with  regard  to 
R.  Jochanan  ben  Beruka5  and  R.  El'azar  ben  Chisina",  viz.,  that 
they  went  to  visit7  R.  Joshua8  in  Pekiin9.     He  said  to  them,  What 

1  ?yi,  properly,  a  foot,  may  denote  in  Talmudic  Hebrew  one  of  the  three 
great  Feasts,  to  which  Israel  went  up  on  foot. 

1  Isaac  and  Jacob  on  the  other  hand  had  been  taught  by  their  fathers. 

3  There  were  two  of  this  name.  The  elder  was  disciple  and  colleague  of 
Eab.  The  younger,  who  is  here  meant,  was  a  contemporary  of  Ashi,  and  was 
also  a  priest,  as  was  probably  the  elder.     See  Wolf,  ii.  877. 

4  A  disciple  of  Eab  and  of  Tanchum. 

5  Father  of  Ishmael  and  a  contemporary  of  El'azar  ben  Azariah  in  Jabneh 
(Jamnia),  a.d.  80.  See  Wolf,  ii.  8±i.  Jabneh  (2  Chr.  xxvi.  6,  called  Jabneel  in 
Josh.  xv.  11,  the  Jamnia  of  Greek  writers)  is  placed  by  Josephus  (Bell.  Jiul.  iv. 
xi.  5)  between  Ashkelon  and  Joppa.  It  was  probably  a  conspicuous  seat  of 
Jewish  learning  before  the  destruction  of  the  second  Temple.  It  was  long  the 
meeting-place  of  the  Sanhedrin,  which  however  in  the  time  of  Bar  Kokh'ba  and 
once  again  subsequently  was  removed  to  Osha  ( XylX )  in  Galilee.  See  further 
in  Neubauer,  Geog.  du  Talmud,  pp.  73  sqq. 

6  A  disciple  of  Akiba,  thus  flourishing  at  the  beginning  of  the  second  century. 
The  latter  part  of  his  name  denotes  the  muzzled  one.  He  was  unacceptable  to 
the  congregation,  because  he  had  not  sufficient  memory  to  enable  him  to  pro- 
nounce the  marriage  benediction. 

7  Lit.,  to  place  themselves  over  against  the  face  of. 

8  His  full  name  was  R.  Joshua  ben  Chanania,  a  disciple  of  Jochanan  ben 
Zakkai,  and  vice-president  (J*^  JV2  2N)  in  the  presidency  of  Gamaliel  (a.d.  SO- 
US). A  story  is  told  of  him  somewhat  later  (p.  22)  in  connexion  with  the 
emperor's  court.  See  Wolf,  iv.  407 ;  Dr  C.  Taylor,  p.  39,  note  39 ;  Etheridge, 
pp.  63  sqq. 

9  Otherwise  called  Bekiin.  It  lay  between  Jabneh  (see  note  5)  and  Lod 
(Lydda,  Diospolis,  see  p.  9,  note  11). 


8  CHAGIGAH. 

3a,  ii.  28.  news  was  there  in  the  College  to-day?  They  said  to  him,  We  are 
thy  disciples,  and  of  thy  waters  we  drink.  He  said  to  them, 
Although  it  be  so,  it  is  impossible  for  the  College  to  be  without 
something  new.  Whose  Sabbath  was  it?  It  was  the  sabbath  of 
R.  El'azar  ben  Azariah1.  And  on  what  was  the  discourse  to- 

Deut.  day1?  They  said  to  him,  On  the  section,  "Assemble."  And 

how  did  he  explain  it2?  "Assemble  the  people,  the  men  and 

the  women  and  the  little  ones";  if  men,  they  come  to  learn;  if 
women,  they  come  to  hear;  but  little  ones,  wherefore  do  they  come? 
in  order  to  get  a  reward  for  those  that  bring  them.  He  said  to 

them,  There  was  a  fair  jewel  in  your  hand,  and  ye  sought  to  deprive 
me  of  it. 

Deut.  And  again,   he   expounded  the  passage,   "Thou   hast  avouched 

xxvi.  ,  .  ^e  jj0RD  i^-g  day,"  "and  the  Lord  hath  avouched  thee  this  day." 
The  Holy  One,  blessed  be  He,  said  to  Israel,  Ye  have  made  me  a 
glory  in  the  world,  and  I  will  make  you  a  glory  in  the  world.     Ye 

Deut.  vi. 4.  have  made  me  a  glory  in  the  world,  for  it  is  written,  "Hear,  O 
Israel :  the  Lord  our  God  is  one  Lord,"  and  I  will  make  you  a 

21  ir* xvn"  glory  in  the  world,  for  it  is  said,  "Who  is  like  thy  people  Israel, 
3b  a  nation  that  is  alone  in  the  earth?" 

And    he  also    opened    his   mouth  and    expounded  the  passage, 

Eccles.  xii.  "The  words  of  the  wise  are  as  goads,  and  as  nails  planted  are  the 
words  of  the  masters  of  assemblies,  which  are  given  from  one 
shepherd."  Wherefore  are  the  words  of  the  Law  likened  to  goads? 
It  is  to  tell  thee,  that  as  a  goad  is  what  keeps  the  heifer  in  her 
furrows,  so  as  to  produce  sustenance  for  the  world,  so  the  words 
of  the  Law  keep  the  learners  of  them  from  the  ways  of  death  for 
the  ways  of  life.  If  you  say,  that  as  a  goad  is  what  moves, 

so  the  words  of  the  Law  will  move;  no,  for  the  teaching  says 
"nails."  If  you  say,  that  as  a  nail  is  a  thing  which  diminishes 

and  does  not  add3,  so  the  words  of  the  Law  diminish  and  do  not 
add;  no,  for  the  teaching  says  "planted."     As  planting  is  a  thing 

1  A  disciple  of  Jochanan  ben  Zakkai,  a  priest  and  rich.  Three  years  before 
his  death,  which  occurred  a.d.  82,  he  was  appointed  to  succeed  Babban  Gama- 
liel II.,  who  was  deposed  from  the  presidency  of  the  Academy  at  Jabneh.  After 
Gamaliel  had  been  re-admitted  and  allowed  to  address  the  congregation  three 
Sabbaths  in  the  month,  El'azar  as  vice-president  was  still  given  the  lust  Sab- 
bath.    See  Wolf,  ii.  812;  Taylor,  pp.  39,  74,  75,  notes. 

2  Lit.,  What  did  he  expound  in  it? 

3  e.g.,  a  nail  driven  into  a  wall  diminishes  rather  than  adds  to  its  substance. 
So  the  Law  is  by  its  very  nature  restrictive. 


CHAGIGAH.  9 

which  is  fruitful  and  multiplies,  so  too  the  words  of  the  Law  are  3b,  i.  14. 
fruitful  and   multiply.  "Masters  of   assemblies."     These  are 

the  disciples  of  wise  men,  who  sit  by  companies  and  study  in  the 
Law,  some  declaring  unclean  and  others  declaring  clean,  some 
binding  and  others  loosing1,  some  disqualifying  and  others  pro- 
nouncing ceremonially  pure.  Perhaps  a  man  may  say,  How 
under  those  circumstances"  am  I  to  learn  the  Law?  The 
teaching  says,  All  of  them  "are  given  from  one  shepherd."  One 
God  gave  them,  one  pastor3  uttered  them  from  the  mouth  of  the 
Lord  of  all  that  is  made4,  blessed  be  He,  for  it  is  written,  "and  Ex.  xx.  1. 
God  spake  all  these  words."  Also  do  thou  make  thine  ear  as  the 
upper  millstone5,  and  procure  for  thyself  an  understanding  heart 
to  hear  the  words  of  those  who  declare  unclean  and  the  words 
of  those  who  declare  clean,  the  words  of  those  who  bind  and  the 
words  of  those  who  loose,  the  words  of  those  who  disqualify  and 
the  words  of  those  who  pronounce  ceremonially  pure.  On  the 
same  occasion6  he  said  to  them,  It  is  not  an  orphan  generation 
in  the  midst  of  which  El'azar  ben  Azariah  lives.  And  why 
did  they7  not  tell8  him  without  hesitation?  It  was  on 
account  of  the  matter  that  occurred.  For  there  is  a  Baraitha, 
A  matter  occurred  with  regard  to  R.  Jose,  son  of  a  Damascene 
woman9,  viz.,  that  he  went  to  visit10  R.   El'azar  in  Lod11. 

1  Cf.  Mt.  xviii.  18. 

I  nnjJD  "jX'n,  lit,  How  from  (things  as  they  are)  now? — i.e.,  seeing  that 
experts  thus  differ. 

3  Moses.  *  Lit.,  the  works. 

5  So  as  to  receive  and  prepare  for  profitable  use  the  good  food  of  the  Law. 
The  word  rendered  millstone  is  perhaps  the  Greek  Mjx*ns  (wine-pitcher,  Me- 
nander,  <I>i\aS.  i.)  and  may  denote  the  funnel,  through  which  corn  descended 
into  the  mill.  So  Eashi,  who  lived  at  Lunel  in  Provence  (see  Eth.  p.  282),  ex- 
plains by  K"«1DTB  =  Provencal  tremueia.  See  Diez,  Etymol.  Worterb.  etc.  Pt.  i. 
p.  419.     Bonn,  1861. 

6  Lit.,  In  the  same  utterance.  7  The  two  disciples. 

8  Lit,  And  would  that  they  had  told!  ?  gives  the  optative  force  to  the 
future  (3rd  plural  of  TDK). 

9  He  was  a  disciple  of  Eliezer  ben  Hyrkanus.     See  p.  45,  note  3. 

10  See  p.  7,  note  7. 

II  The  Old  Testament  form  (e.g.,  1  Chron.  viii.  12)  of  the  name ;  afterwards 
(e.g.,  Acts  ix.  32)  Lydda,  and  later,  Diospolis,  a  town  near  Joppa,  and  within  a 
day's  journey  of  Jerusalem.  It  was  an  important  centre  of  Jewish  learning, 
apparently  as  early  as  the  period  while  the  second  Temple  was  yet  standing. 
According  to  Talm.  Bab.  Sabbath,  104  b,  Talm.  Jer.  Sanhedrin,  vii.  16,  Lod  was 
the  seat  of  a  tribunal  which  had  the  power  of  pronouncing  capital  sentences, 


10  CHAGIGAH. 

3  b,  i.  30.  He1   said   to  him,    What  was  there  new  in   the   College   to   day1? 
He  said  to  him,  They  voted2  and  decided,  Amnion  and  Moab3 
are  to  pay  the  tithe  for  the  poor  in  the  seventh  year.  He  said 

to  him,  Jose,  stretch  out  thine  hands,  and  lose4  thy  sight.  He 

stretched  out  his  hands  and  lost  his  sight.  R.  El'azar  wept 

P.s.xxv.14.  and  said,  "The  secret  of  the  Lord  is  with  them  that  fear  him,  and 
his  covenant  to  make  them  know  it."  He  said  to  him,  Go,  say  to 
them,  Ye  need  not  have  hasted  to  vote.  For  thus  I  have  received 
by  tradition  from  Rabbans  Jochanan  ben  Zakkai6,  who  heard  from 
his  teacher,  and  his  teacher  from  his  teacher,  that  it  is  a  teaching  of 
Moses  from  Sinai,  Amnion  and  Moab  are  to  pay  the  tithe  for  the 
poor  in  the  seventh  year.  What  is  the  reason?  Those  who  came 
up  from  Egypt  subjugated  many  fortified  cities,  while  those  who 
came  up  from  Babylon  did  not  subjugate  many,  because  the  first 
consecration  was  a  consecration  for  but  a  short  time,  and  not  a  con- 
secration for  the  future  permanently7;  and  so  they8  left  it  an  open 
question,  that  the  poor  of  the  people  might  be  sustained  upon  them 

inasmuch  as  the  impostor  Ben  Stada  (for  whom  see  Josephus,  Bell.  Jiul.  n.  xiii. 
5,  and  cf.  Acts  xxi.  38)  was  there  condemned  to  death.  Lod  was  in  a  fertile 
region  and  the  centre  for  a  considerable  amount  of  commerce.  Its  Eabhinic 
school  included  Eliezer  ben  Hyrkanus  (see  p.  45,  note  3),  and  Tarphon  (see 
p.  48,  note  3).  Akiba  (see  p.  15,  note  8)  also  sometimes  stayed  there.  It 
suffered  severely  from  persecution,  probably  in  Hadrian's  time.  In  the  3rd 
century,  and  after  the  Sanhedrin  had  been  removed  to  Galilee,  the  fixing  of  the 
intercalary  month  still  took  place  at  Lod.  Its  importance,  however,  in  con- 
nexion with  Judaism  declined  with  the  growth  of  Christianity.  See  further  in 
Neubauer's  interesting  notice,  Geog.  du  Talmud,  pp.  76  sqq. 

1  El'azar. 

-  Niph'al  of  nSO. 

3  i.e.,  the  Jews  living  in  those  parts. 

'  Lit.,  receive,  a  euphemism,  to  avoid  an  ill  omen. 

6  Eabban  was  a  title  reserved  for  the  seven  immediate  descendants  of  Hillel, 
who  were  presidents  (DWtpj)  of  Eabbinic  schools. 

8  A  contemporary  of  Simeon,  son  of  Hillel.  The  latter  had  eighty  disciples, 
of  various  degrees  of  merit.  Of  these  however  Jochanan  ben  Zakkai  was  con- 
sidered the  least.  The  exact  dates  of  his  birth  and  death  are  unknown.  Towards 
the  end  of  his  life  (which  is  said  to  have  lasted  120  years),  he  became  president 
of  the  Academy  of  Jabneh  (see  p.  7,  note  5)  and  is  considered  its  founder.  "  He 
was  distinguished  as  a  scrupulous  adherent  of  the  old  paths  rather  than  a 
theoretical  reformer."  Taylor,  p.  46.  See  also  Wolf,  iv.  391—6,  and  Etheridge, 
pp.  48—50. 

7  Hence  those  returning  from  Babylon  were  not  bound  to  imitate  it. 

8  The  Eabbis. 


CHAGIGAH.  11 

in  the  seventh  year1.  There  is  a  Baraitha,  that  after  that  his  3  b,  ii.  12. 

mind  had  been  appeased,  he  said,  Let  there  be  mercy,  that  the  eyes 
of  Jose  may  return  to  their  place ;  and  they  returned. 

Our  Rabbis  have  taught2,  Who  is  it  who  is  a  fool31?  He  who 
goes  out  alone  at  night4,  and  he  who  passes  the  night  in  a  cemetery, 
and  he  who  tears  his  clothes.  It  has  been  reported  that  R. 

Hunna5  said,  So  long  as  they  all  take  place  at  one  time6.  R.  Jo- 
chanan7  said,  Even  in  the  case  of  one  of  them  taking  place.  Ex- 
plain this".  If  he  have  done  them  in  the  way  of  folly,  even 
though  he  confined  himself  to  one,  yet  he  is  guilty;  but  if  he  have 
not  done  them  in  the  way  of  folly,  even  though  he  have  done  them 
all,  yet  he  is  not  guilty.  Granting  fully  that  he  has  done 
them  in  the  way  of  folly,  then  as  for  him  who  passes  the  night  in 
a  cemetery,  it  may  be  said9,  He  does  it  that  there  may  rest  upon 
him  a  spirit  of  uncleanness1";  and  as  for  him  who  goes  out  alone 

1  Which  they  could  not  be,  if  the  land,  as  subject  to  the  Jewish  Law,  had  no 
cultivation,  and  therefore  no  produce,  and  therefore  no  tithing,  in  the  seventh 
year.  Therefore  Moses  must  have  contemplated  the  suspension  of  the  Law  of 
the  sabbatical  year  in  Ammon  and  Moab,  as  not  to  be  permanently  conquered 
and  possessed  by  the  people  after  either  the  Egyptian  or  Babylonian  deliverance. 
Further  it  is  implied  that  this  suspension  cannot  be  carried  out,  when  the  Jews 
are  restored,  and  have  full  dominion  over  a  land,  including  Ammon  and  Moab, 
consecrated  thenceforth  for  ever. 

-  This  phrase  (\12~\  UFl),  mentioning  no  name,  always  introduces  something 
pre-Christian.     See  the  same  expression  on  pp.  4,  7,  etc. 

3  i.e.,  in  the  eye  of  the  law. 

4  Thus  incurring  danger  from  Lilith,  an  evil  spirit,  sometimes  taking  the 
form  of  a  bird.     See  Buxtorf's  Lex.  Chald.  etc.  p.  1140. 

5  Predecessor  of  Chasda  as  head  of  the  Academy  of  Sora  {he  had  previously 
been  head  of  that  of  Nehardea ;  see  p.  20,  note  3)  from  about  a.d.  290  till  his 
death  ten  years  later.     See  Wolf,  ii.  870. 

6  Lit.,  one  blow. 

7  Jochanan  ben  Eliezer,  called  also  "son  of  a  blacksmith"  (Nn?J  J3),  lived 
a.d.  184—279.  He  was  a  pupil  of  Babbi,  Jannai,  Oshaia  and  others,  and  is 
said  to  have  been  head  of  the  Academy  at  Tiberias  for  80  years.  He  gave  the 
chief  impulse  to  the  formation  of  the  Jerusalem  Talmud,  but  was  not,  as  some 
have  thought,  its  author.  For  further  notices  of  him  see  Juchassiti,  p.  150  6; 
Wolf,  ii.  874;  Etheridge,  p.  144. 

8  *On  'Dit,  lit.,  How  is  this  to  be  compared?  i.e.,  Blustrate  this.  It  is  a 
phrase  which  always  expresses  a  request  for  more  information. 

9  Lit.,  it  is  being  said. 

10  And  therefore  he  acts  not  as  a  fool,  but  with  deliberation.  It  was  supposed 
that  by  such  means  special  communications  from  the  devil  were  obtained.  Cf. 
LXX.  in  Is.  lxv.  4,  'Ev  roh  /xv^fxacn. .  ,koi/j.Qi>tcu  5ta  evi'irvia. 


12  CHAGIGAH. 

3  b,  ii.  26.  at  night  it  may  be  said  that  the  Gandrippus '  has  seized  him ;  and 
as  for  him  who  tears  his  clothes  it  may  be  said  that  he  is  lost  in 
4a  thought2.     But  in   case   men    have   done    them   all,   they  are  like 
the  ox  that  has  gored  an  ox,  an  ass,   and  a  camel,  and  has  been 
made  a  precedent  of  warning  for  all  men.  R.    Papa3  said, 

If  R.  Hunna  had  heard  that  this  is  the  Baraitha,  viz.,  Who  is  a  fool] 
it  is  he  who  destroys  all  that  is  given  to  him,  he  would  have  recalled 
his  words.  It  is  a  question4  as  regards  his  recalling  of  his 

words,  whether  he  would  have  recalled  his  words  only  in  the  case 
of  the  man  who  tears  his  clothes,  in  consideration  of  the  Baraitha 
which  is  like  it5,  or  whether  he  would  have  recalled  them  in  the 
case  of  all  three.  The  matter  was  left  undecided". 

And  one  of  doubtful  sex  and  one  of  double  sex  etc.7  Our  Babbis 
have  taught8,  The  use  of   the   word,   "male9,"  is   to    exclude   the 

Ex.  xxiii.    women;  "thy  males"  to  exclude  the  one  of  doubtful  and  the  one 

17,  Deut.    of  c{oubie  Sex;  "all  thy  males"  to  include  the  children.  The 

xvi.  lb.  _  . 

Mishnah  teacher10  said,  Male  is  to  exclude  the  women.     But  why 

do  I  need  a  verse  as  above,  to  teach  me  this?     Inasmuch  as11  it  is 

a  case  of  a  positive  precept  in  which  the  time  determines.     And 

from  all  positive  precepts  in  which  the  time  determines,  women  are 

1  =  Kvv&i>0puwos,  melancholy  madness,  Germ.  Wolfsmuth. 

2  Lit.,  he  is  possessed  of  thoughts. 

3  Head  of  the  Academy  of  Neresh  (perhaps  =  Nahras,  W.  of  Tigris.  See 
Neubauer,  Geog.  du  Talmud,  p.  365)  circ.  a.d.  353. 

4  '""WN  is  Ithpe'el.  The  phrase  in  the  text  always  means  that  some  of  the 
Academy  asked  others  of  that  body. 

5  viz.,  who  destroys  all  that  is  given  him. 

B  lp^n,  an  expression  of  obscure  derivation,  either  (i)  Quaestio  haec  manet  in 
theca  sua,  i.e.,  dubia,  or  (ii)  an  abbreviation  for  nVJDI  ]"IWlp  1'irT1  ^KTI, 
(Elijah)  the  Tishbite  will  explain  difficulties  and  problems,  or  (iii)  (reversing  the 
order  of  the  letters)  niVnn  2VV  Wlp  nnNl  (Ps.  xxii.  4),  "  But  thou  art  holy 
inhabiting  praises."  See  Buxtorf,  p.  2588,  who  prefers  (i).  Levy  (Neuheb.  u. 
Chald.  Wort,  s.v.)  however  considers  it  as  shortened  from  D-lpPl  or  D1p*PI  (root 
Dip),  thus  meaning,  (The  question)  remains  (unanswered). 

7  See  p.  1. 

8  See  p.  11,  note  2. 

9  As  involved  in  the  expression  "thy  males,"  which  is  but  one  word  in  the 
Heb. 

10  ID,  a  lord,  i.e.,  an  unnamed  Rabbi. 

11  ''"PP  contracted  from  'rnSTJD  from  (the  fact)  that  it  (is  so),  to  be 
distinguished  (see  Levy,  s.v.)  from  HSD  a  particle  of  comparison  "than,"  a 
contraction  of  vir3")p . 


CHAGIGAH.  13 

exempt.  Nay,  but  it  is  needed.     You  might  have  thought1,  4  a,  i.  16. 

We  learn  of  a  twofold  appearing  before  the  Lord  from  the  section, 
"Assemble."  As  in  the  one  case  women  are  bound,  so  in  the 
other  case  women  are  bound2.     We  learn  it3  from  this. 

The  Mishnah  teacher  said,  The  expression  "thy  males"  is  to 
exclude  the  one  of  doubtful  and  the  one  of  double  sex.  It  is  all 
right4  as  regards  the  latter.  This  was  necessary.  You  might  have 
imagined  that,  since  he  has  a  shred  of  virility,  he  is  bound3.  We 
learn  from  this  that  his  case  is  one  sui  generis.  But  as  for  the 
former,  this  was  a  dubious  case.  How  was  a  verse  necessary  to 
remove  the  doubt6?  Abai7  said,  Si  eius  ovaria  externa  sunt8. 

The  Mishnah  teacher  said,  The  expression   "all  thy  males"  is 
to    include    the    children.       But    there    is    a    canonical    Mishnah,  Chag.  2  a, 
Except  a  deaf  man,  a  fool  and  a  child.  Abai  said,  There  is  no       ' 

difficulty.  The  one  case  has  to  do  with  a  child  who  has  reached  the 
age  for  initiation  in  the  law,  the  other  with  a  child  who  has  not 
reached  the  age  for  initiation.  A  child  who  has  reached  the 

1  fcW*DX  ~\r\V~\  Xp?D,  lit.,  Your  thought  perhaps  arises  in  this  form,  viz., 
"  I  might  say." 

2  The  two  passages  referred  to  are  Deut.  xvi.  16  ( nST ),  xxxi.  11  (niX"y). 
The  former  has  to  do  with  the  three  great  annual  feasts,  the  latter  refers  to  the 
assembling  once  in  seven  years,  and  is  in  immediate  connexion  with  the  section 
"Assemble"  which  begins  at  verse  12.  The  argument  is:  It  might  have  been 
inferred  from  the  word  appearing  (i"IMSO),  which  occurs  (see  above)  by  implication 
in  both  passages,  that  women,  inasmuch  as  they  are  expressly  [v.  12)  bidden  to 
come  in  the  latter  case,  are  bound  to  come  in  the  former  also.  Against  such 
an  inference  the  word  "  males  "  (  "W3T)  protects  us.  That  word  is  therefore  not 
superfluous,  but  necessary. 

3  viz.,  the  true  state  of  the  case. 

4  NEX'2  and  rVjH  are  synonymous,  but  the  former  is  used  in  reference  to  a 
superior  sort  of  authority  (e.g.,  of  Scripture)  as  compared  with  that  indicated  by 
the  use  of  the  latter. 

5  Therefore  a  verse  was  necessary  to  exclude  him. 

6  Because  we  should  have  thought,  that,  qua  dubious  case,  he  was  not 
bound. 

7  His  mother  having  died  in  giving  him  birth,  his  father's  brother,  Eabba  bar 
Nachmani,  the  "  rooter  up  of  mountains,"  brought  him  up,  and  called  him  Abai 
from  the  first  letters  of  the  original  of  Hos.  xiv.  4  (E.  V.  3),  "For  in  thee  the 
fatherless  findeth  mercy."  He  was  head  of  the  Academy  at  Pumbeditha  before 
Eabba  (for  whom  see  p.  4,  note  3).  They  were  both  pupils  of  Joseph  bar  Chia 
(for  whom  see  p.  17,  note  5).     See  also  Wolf,  ii.  867. 

8  Then  it  is  a  doubtful  case,  whether  he  is  bound  to  go  up,  and  so  a  verse 
was  necessary. 


14 


CHAGIGAH. 


4  a,  il.  6.  age   for  initiation — this  is   Rabbinical   only1.      Even   so,   and   the 
expression2  is  a  mere   supporting  peg3.  But  why   does   the 

expression  come]  To  correspond  with  what  the  others4  said. 

For  we  have  a  Baraitha5,  Others  say,  the  cordwainer  and  the  smelter 
in  bronze  and  the  tanner6  are  exempt  from  the  holocaust,  because 
Ex.  xxiii.  it  is  said  "all  thy  males,"  i.e.,  he  who  is  able  to  go  up  with  all  thy 
males.  They  are  exempt,  who  are  not  fit  to  go  up  with  all  thy 
males. 

Women  and  slaves  who  are  not  manumitted  etc.7  This  is  all  right 
as  regards  women,  as  we  have  said,  but  slaves — how  do  we  get 
them  here1"?  R.  Hunna  says,  The  scripture   says  "before  the 

Lord  God."  This  expression  can  only  apply  to  him  who  has  but 
one  Lord.     He  is  excluded  who  has  another  lord.  But  why 

do  I  need  a  verse  for  it  1  Surely  by  every  precept  by  which  a 
woman  is  bound  a  slave  is  bound,  and  by  every  precept  by  which  a 
woman  is  not  bound  a  slave  is  not  bound.  The  teacher  learns  it 
from  the  case  of  a  woman  through  the  double  occurrence  of  the  words 
"unto  her9."  Rabena  said,  It10  is  only  needed  for  one  who  is 


17,  Deut. 
xvi.  1(5. 


Ex.  xxiii 
17,  Deut. 
xvi.  16. 


1  As  opposed  to  Mosaic.  -  "All  thy  males." 

3  The  object  of  the  verse  (for,  being  a  part  of  Holy  Writ,  it  of  necessity  had 
some  object)  must  have  been  to  exclude  cordwainers,  etc.  It  was  not  for  the 
purpose  of  including  children,  for  this  law  about  children  was  Rabbinic,  and 
therefore  not  such  as  would  be  found  laid  down  either  explicitly  or  by  implication 
in  the  Law.  The  verse  therefore  is  only  "a  supporting  peg."  This  kind  of 
citation,  as  characteristically  Jewish,  cannot  be  wholly  left  out  of  account 
(although  it  would  be  easy  to  assign  too  much  weight  to  it),  in  considering  the 
character  of  some  N.T.  quotations,  e.g.  (Mt.  ii.  15),  "  Out  of  Egypt  did  I  call 
my  son." 

4  viz.,  E.  Nathan.  He  had  laid  an  ineffectual  trap  for  a  teacher,  in 
consequence  of  which  the  decree  went  forth  that  his  name  should  not  be 
mentioned.     So,  e.g.,  p.  34,  note  4. 

6  This  is  the  rendering  of  the  conjectural  emendation  in  the  margin  of  the  Lem- 
berg  edition.     The  text  has  the  word  which  introduces  a  canonical  Mishnah. 
0  (ivpaevs.  7  See  p.  1. 

8  Lit.,  slaves,  whence  (are  they)  to  us? 

9  The  two  passages  are  (Lev.  xix.  20)  "nor  freedom  given  unto  her"  (FP),  viz., 
a  bondmaid,  and  (Deut.  xxiv.  3)  "shall  write  unto  her  (np)  a  bill  of  divorce- 
ment." The  argument  is  that  the  occurrence  of  H?  in  both  passages  is  a  hint 
that  they  are  connected,  and,  the  connexion  once  granted,  it  further  shews  that 
the  divorce  (Deut.)  is  equivalent  to  "freedom"  (Lev.).  Therefore  if  the  woman 
be  not  divorced  (Deut.),  she  is  a  slave  (Lev.),  and  so  has  a  slave's  status 
and  disabilities. 

10  The  expression,  "before  the  Lord  God." 


CHAGIGAH.  15 

half  a  slave  and  half  free.  This  is  precisely  too  what  the  teaching  4  a,  ii.  23. 
of  the  Mishnah  is,  rcomen  and  slaves  ivho  are  not  manumitted. 
What  is  the  meaning  of  the  addition,  who  are  not  manumitted'! 
If  I  should  say  that  it  means,  who  are  not  manumitted  at  all,  then 
the  words  ought  to  be  simply,  slaves,  but  do  you  not  think  that 
it  means,  those  who  are  not  completely  manumitted  1  and  who  are 
such  ?  He  who  is  half  a  slave  and  half  free.  Learn  from  this  the 
meaning. 

And1  the  lame  man  and  the  blind  man  and  the  sick  man  and 
the  old  man.  Our  Rabbis  have  taught2,  The  expression  "steps3" 
excludes  people  with   wooden   legs.  Another  explanation  is, 

The  expression  "  steps "  excludes  the  lame  man,  and  the  sick  man, 
and  the  blind  man,  and  the  old  man,  and  the  one  who  is  not  able 
to  go  up  on  his  feet.  And  the  one  who  is  not  able  to  go  up 

on  his  feet,  what  is  this  expression  to  include?  Rabba  said,  4b 

It  is  to  include  the  delicately  nurtured,  as  it  is  written,  "  When  ye  Is.  i.  12. 
come  to  appear  before  me,  who  hath  required  this  at  your  hand,  to 
trample4  my  courts?" 

There  is  a  Raraitha,  The  uncircumcised  person5  and  the  unclean 
person  are  exempt  from  appearing.  This  is  all  right  as  regards 

an  unclean  person,  for  it  is  written,  "  And  thither  thou  shalt  come:  Deut.  xii. 
and  thither  ye  shall  bring."    Every  one  who  belongs  to  the  category    '    • 
of  coming  belongs  to  the  category  of  bringing,  and  every  one  who 
does  not  belong  to  the  category  of  coming  does  not  belong  to  the 
category  of  bringing6.      Rut  "the  uncircumcised  person,"  whence  do 
we  get  it7?    Rehold,  this  comes  not  from  a  text  but  from  R.  Akiba8, 

1  The  and  is  an  insertion.  See  p.  1.  Similar  minnte  differences,  not  af- 
fecting the  sense,  may  be  seen  in  subsequent  quotations  of  the  Mishnah. 

2  See  p.  11,  note  2. 

3  Lit.,  "footgoing  times"  (Exod.  xxiii.  14).     See  p.  1. 

4  DOT  an  expression  of  contempt,  and  taken  here  by  the  Rabbis  to  apply 
to  those  who,  as  having  been  delicately  nurtured,  refused  to  uncover  their  feet 
(Exod.  iii.  5)  even  on  holy  ground. 

5  Such  a  case  for  instance  as  that  of  a  third  child  left  without  the  rite, 
because  the  wound  had  proved  fatal  to  two  older  ones. 

6  And  bringing  implies  ceremonial  cleanness. 

7  viz.,  that  he  is  included. 

8  "  One  of  the  greatest  lights  of  Judaism  both  before  and  after  the  death  of 
Gamaliel  II."  (a.d.  115),  Dr  C.  Taylor,  Sayings  etc.,  p.  67.  See  his  whole  note, 
and  Etheridge,  pp.  66,  67,  76.  Ben  Joseph  Akiba  was  a  pupil  of  Eliezer  ben 
Hyrkanus  (see  p.  45,  note  3),  and  of  Nachum  of  Gimzo  (see  p.  62,  note  1). 
Succeeding  Gamaliel,  he  became  head   of  the  Academy  at  B'ne  Berak  (Ibn 


16 


CHAGIGAH. 


Dent 
5,  6. 


4  b,  i.  9.  who  includes  an  uncircumcised  person  as  unclean.     For  there  is  a 
Lev.  xxii.   Baraitha,  viz.,  R.  Akiba  says,  The  expression  "each  man1"  is  to 
include  the  uncircumcised  person.  Our  Rabbis  have  taught, 

The  unclean  person  is  exempt  from  appearing,  for  it  is  written, 
"  And  thither  thou  shalt  come  :  and  thither  ye  shall  bring."  Every 
one  who  belongs  to  the  category  of  coming  belongs  to  the  category 
of  bringing,  and  every  one  who  does  not  belong  to  the  category  of 
coming  does  not  belong  to  the  category  of  bringing. 

R.  Jochanan  ben  Dahabai  says  in  the  name  of  R.  Jehudah,  A 
man  blind  in  one  eye  is  exempt  from  appearing,  for  it  is  said,  "he 
shall  be  seen,"  "he  shall  see2."  As  he  comes  to  see,  so  he  comes 
to  be  seen.  As  he  comes  to  see  with  both  his  eyes,  so  he  comes 
to  be  seen  with  both  His  eyes3. 

R.  Hunna,  when  he  came  upon  this  passage  "  he  shall  be  seen," 
"he  shall  see,"  wept.  He  said,  Should  a  servant  whose  master  is 
looking  out  to  see  him,  absent  himself  from  him  ?  as  it  is  written, 
"When  ye  come  to  appear4  before  me,  who  hath  required  this  at 
your  hand,  to  trample  my  courts?" 

R.  Hunna,  when  he  came  upon  this  passage,  wept,  "And  thou 
shalt  sacrifice  peace-offerings  and  shalt  eat  there."  Should  a  servant, 
whose  master  is  looking  out  for  him  to  eat  at  his  table,  absent  him- 
self from  him  1  For  it  is  written  "  To  what  purpose  is  the  multi- 
tude of  your  sacrifices  unto  mel  saith  the  Lord." 
Gen.xlv.3.         R.  El'azar5,  when  he  came  upon  this  passage,  wept,  "And  his 


Is.  i.  12. 


Deut. 
xxvii.  7 


Is.  i.  11. 


Ibrak),  near  Joppa  (T.  B.  Sanhedrin,  92  b).  He  is  said  to  have  been  descended 
from  Sisera  on  the  father's  side,  and  to  have  spent  the  first  forty  years  of  his 
life  as  a  shepherd,  and  wholly  devoid  of  interest  in  Jewish  learning.  Then, 
fired  by  the  determination  to  prove  himself  worthy  of  the  marriage  which  he 
had  secretly  contracted  with  the  daughter  of  a  rich  Jew  (disinherited  by  her 
father  on  his  account),  he  studied  and  became  a  Eabbi.  He  was  put  to  death 
on  the  suppression  of  Bar  Kokh'ba's  rebellion.  See  also  Diet.  Chr.  Biog. 
i.  67;  Wolf,  ii.  858;  iv.  410—16.  For  him  as  one  of  the  D^D  W^n  (slain  on 
account  of  the  kingdom,  i.e.,  martyred  to  the  cause  of  the  Jewish  Church  at  the 
bidding  of  Roman  emperors),  see  Wolf,  ii.  832,  and  compare  p.  22,  note  1,  and 
p.  27,  note  1  in  this  vol. 

i  {*r>x   B?>x  E.V.  "what  man  soever." 

2  The  consonants  may  be  pointed  either  as  Niph'al  or  as  Kal  (  njjt'T  /HX"V ). 

3  i.e.  God's  eyes ;  which  parity  of  action  necessarily  falls  to  the  ground  in 
the  case  in  question.   Cp.  Israel  =  videns  Deum  in  St  Aug.,  e.g.,  De  C.  D.  xvi.  :!'.». 

4  Lit.,  to  be  seen. 

5  El'azar  ben  Sbammua'  is  the  El'azar  k<xt  i&xv1'  of  the  Talmud.     He  was 
teacher  of  Rabbi  (see  p.  2,  note  9). 


CHAGIGAH.  17 

brethren  could   not  answer   him  ;    for   they  were   troubled   at    his  4  b,  ii.  8. 
presence."     And  is  then  the  rebuke  of  flesh  and  blood  such]    how 
much  more  the  rebuke  of  the  Lord  ! 

R.    El'azar,    when    he    came    upon   this    passage,    wept,    "  And  1  Sam. 
Samuel  said  to  Saul,  Wherefore  hast  thou  disquieted  me,  to  bring  " 

me  up?"     And  was  then  Samuel  the   righteous  dismayed  at  the 
Judgment1  ?     How  much  more  should  we  be  !  As  for  Samuel, 

what  is  that  which  is  written  ]  "And  the  woman  said  unto  Saul,  1  Sam. 
I  saw  gods  coming  up."  The  expression  "coming  up2"  shews  that  xxvm- 
there  were  two  persons.  Samuel  was  one,  and  there  was  another, 
for  Samuel  went  and  brought  Moses  with  him.  He  said  to  him, 
Peradventure,  though  God  forbid,  we  are  wanted  for  the  Judg- 
ment ;  rise  with  me,  for  there  is  nothing  that  thou  hast  written  in 
the  Law,  which  I  have  not  kept. 

R.  Ami3,  when  he  came  upon  this  passage,  wept,  "Let  him  put  Lam.  iii. 
his  mouth  in  the  dust :  perhaps  there  may  be  hope."     He  said,  All  2^* 
this  to  be  done,  and  the  result  a  mere  "  perhaps." 

R.  Ami,  when  he  came  upon  this  passage,  wept,  "Seek  right- Zeph.ii.3. 
eousness,  seek  meekness ;  perhaps  ye  shall  be  hid  in  the  day  of  the 
Lord's  anger."     He  said,  All  this  and — "perhaps." 

R.  Asi4,  when  he  came  upon  this  passage,  wept,  "  Hate  the  evil  Am.  v.  15. 
and  love  the  good,  and  establish  judgment  in  the  gate  :  perhaps  the 
Lord,  the  God  of  hosts,  will  be  gracious."    All  this,  and — "perhaps." 

R.  Joseph5,  when  he  came  upon  this  passage,  wept,  "But  there  Prov.  xiii. 
is  that  is  destroyed  without  judgment."     He  said,  Who  is  that  who  23- 
is  taken  before  his  time  1  It  is  possible  that  this  may  have 

to  do  with  R.  Baybi  bar  Abai6.     He  used  to  visit  the  Angel  of 

1  Supposing  that  the  Last  Day  was  come. 

2  Being  plural  in  the  Hebrew. 

3  A  priest,  pupil  (as  were  Asi  and  Dimi)  of  Jochanan  (for  him  see  p.  11, 
note  7),  whom  he  succeeded  (a.d.  279)  as  head  of  the  Academy  of  Tiberias.  He 
died  a.d.  300.     See  Wolf,  ii.  869. 

4  A  priest,  colleague  of  Ami  (see  previous  note)  and  joined  with  him  in  the 
presidency  of  the  Academy  at  Tiberias.     See  also  Wolf,  ii.  869. 

5  Born  at  Shili  in  Babylonia,  a.d.  259.  His  full  name  was  Joseph  bar  Chia. 
One  of  his  teachers  was  Nachman  bar  Jacob,  who  was  himself  a  pupil  of  Samuel 
the  colleague  of  Rab.  See  p.  20,  note  3  and  p.  45,  note  5.  He  was  head  of  the 
Academy  at  Pumbeditha.  In  his  latter  days,  in  spite  of  blindness,  he  com- 
posed a  Targum  on  the  Hagiographa.  For  references  to  him  see  Wolf,  ii.  876 ; 
Etheridge,  pp.  165,  166. 

6  Baybi's  date  may  be  approximately  gathered  from  that  of  his  father  Abai, 
for  whom  see  p.  13,  note  7. 

S.  CH.  2 


18  CHAGIGAH. 

4  b,  ii.  27.  death.  He1  said  to  his  attendant,  Go,  bring  me  Mary  of  Magdala2, 
the  women's  hairdresser.  He  went  and  brought  him  Mary  of 
Magdala,  who  taught  children.  He  said  to  him,  I  bid  thee  bring 
Mary  of  Magdala,  the  women's  hairdresser.  He  said  to  him,  If 
so,  I  will  bring  her  back.  He  said  to  him,  Since  thou  hast  brought 
her,  let  her  be  included.  But  how  didst  thou  get  hold  of  her? 
5  a  He  answered,  She  was  holding  the  poker  in  her  hand,  and  was 
stooping  down  and  clearing  out  the  stove.  She  took  it  and  put  it 
upon  her  foot  and  was  burned,  and  her  evil  star  was  in  the  as- 
cendant3, and  I  have  brought  her.  R.  Baybi  bar  Abai  said  to 
him,  Have  ye4  permission  to  do  thus?  He  said  to  him,  And 

Prov.  xiii.  is  it  not  written,  "There  is  that  is  destroyed  without  judg- 
ment"? R.  Baybi  said  to  him,  There  is  also  the  passage,  "  One 
'  generation  goeth,  and  another  generation  cometh."  The  Angel 
said,  I  shepherd5  them,  till  they  have  fulfilled  the  generation,  and 
again  I  hand  them  over6  to  Dumah7.  He  said  to  him,  But  in 
the  final  result  what  hast  thou  done  with  the  years8  ?  He  said,  If 
there  is  a  mighty  Rabbi,  who  does  not  fulfil  his  threats9,  I  add 
them  to  him,  and  so  there  is  compensation. 

Job  ii.  3.  R.  Jochanan,   when  he  came  upon  this  passage,  wept,   "  And 

thou  incitest  me  against  him,  to  destroy  him  without  a  cause." 
A  slave,  against  whom  men  incite  his  master,  and  he  allows  it10,  is 
there  any  help11  for  him  ? 

Job  xv.  15.  R.  Jochanan,  when  he  came  upon  this  passage,  wept,  "  Behold, 
he  putteth  no  trust  in  his  holy  ones."  If  He  putteth  not  trust 
in  His  holy  ones,  in  whom  will  He  put  trust  ?  One  day  he  was 

walking  in  the  way.  He  saw  a  certain  man,  who  was  gathering 
figs.     He  was  leaving  what  were  ripe,  and  gathering  what  were  not 

1  The  Angel. 

2  This  story  is  thought  by  some  to  involve  a  confused  reference  to  the  mother 
of  our  Lord. 

3  Lit. ,  her  star  (fate)  was  for  evil. 

4  You  and  your  ministers. 

5  i.e.,  correct  their  mistakes. 

6  in?  conjectural  emendation  for  MS.  reading  '\>. 

7  The  god  of  Silence. 

8  Which  are  as  it  were  in  hand,  taken  from  those  cut  off  before  their  time. 

9  Lit.,  who  passes  by  his  words,  i.e.,  one  who,  although  hasty  of  temper,  so 
far  checks  himself,  as  not  to  translate  his  harsh  language  towards  his  pupils 
into  action. 

10  Lit.,  is  incited.  u  Lit.,  restoration. 


CHAGIGAH.  19 

ripe      He  said  to  him,  Dost  thou  not  think  that  those  are  much  5  a,  i.  20. 
better  ?  He  said  to  him,  As  regards  their  use,  they  are  for  a 

journey.     The  one  will  keep  and  the  other  will  not  keep.  He 

said,  This  is  what  is  written,  "  Behold,  he  putteth  no  trust  in  his 
holy  ones1."  Is  it  sol  and  yet  there  is  the  case  of  that  dis- 

ciple, who  was  in  the  neighbourhood  of  R.  Alcasnadri2,  and  died 
while  yet  young3,  and  he  said,  If  this  one  of  our  Rabbis  had 
wished4,  he  would  have  been  alive  now;  or  perhaps  he  was  one  of 
those  who  are  referred  to  in  the  passage  "  he  putteth  no  trust  in 
his  holy  ones";  but  no,  for  he  was  one  who  kicked  against  his 
teachers5. 

R.  Jochanan,  when  he  came  upon  this  passage,  wept,  "And  I  Mai.  iii.  5. 
will  come  near  to  you  to  judgment ;  and  I  will  be  a  swift  witness 
against  the  sorcerers,  and  against  the  adulterers,  and  against  false 
swearers ;  and  against  those  that  oppress  the  hireling  in  his  wages." 
A  slave  whose  master  drags  him  to  his  judgment-seat  and  hastens 
to  witness  against  him,  is  there  any  help  for  him  1  R.  Jocha- 

nan ben  Zakkai  said,  Alas  for  us,  for  Scripture  weighs  out  for  us 
both  light  and  heavy. 

Beah  Lakish6  said,  Every  one  who  turneth  aside  the  judgment 
of  the  stranger  is  as  though  he  turned  aside  the  judgment  of  God; 
for  it  is  written  "*tDft")  the  stranger,"  and  the  word  is  *lDi27.  BW« 

R.  Chanina  bar  Papa8  said,  "Every  one  who  doeth  a  thing  and 
repenteth  of  it  is  forgiven  at  once,  for  it  is  said,  "and  they  fear  ibid, 
not  me."     Lo,  if  they  do  "fear  me,"  it  follows  that  they  are  for- 
given at  once. 

R..  Jochanan,  when   he    came   upon    this   passage,  wept,    "  For  Eccles. 

xii.  14. 

1  He  gathers  them  unripe,  lest  they  should  fall  away  from  their  excel- 
lence.    "The  grey-hair'd  saint  may  fail  at  last,"  etc.  Keble,  8th  S.  a.  Trin. 

-  Flourished  in  the  time  of  R.  Chanina  bar  Papa  and  of  E.  Abai.  See 
Juchassin,  p.  112  6. 

3  'Oil  'I  'JK. 

4  i.e.,  had  repented. 

5  A  rebellious  pupil. 

6  Wpb  £"1  (chief  of  robbers),  so  called,  because  at  one  time  he  took  the 
leadership  of  a  band  of  outlaws,  but  was  brought  back  to  honourable  ways  by 
his  wife's  brother,  R.  Jochanan.  They  were  Palestinian  teachers,  and  often 
discussed  points  together.     See  Wolf.  ii.  881. 

7  These  letters  may  be  vocalised  either  as  *131D  (so  Massoretes),  "that 
turn  aside,"  or  as  '13!?,  "  that  turneth  Me  aside." 

8  We  can  only  infer  his  date  from  that  of  his  father.     See  p.  12,  note  3. 

2—2 


20  CHAGIGAH. 

5  a,  ii.  2.  God  shall  bring  every  work  into  judgment  concerning  every  hidden 
thing."  A  slave,  whose  master  punishes1  sins  of  error  as  though  they 
were  sins  of  presumption — is  there  any  help  for  him?  "What  is 

the  meaning  of  "concerning  every  hidden  thing"?  Rab2  said, 

This  means  the  man  who  kills  a  louse  in  the  presence  of  his  neigh- 
bour, so  that  he  is  disgusted  at  it.  But  Samuel3  said,  This  means 
the  man  who  spits  in  the  presence  of  his  neighbour,  so  that  he  is 
disgusted.  What  is  the  meaning  of  "whether  it  be  good  or 

whether  it  be  evil"?  The  men  of  the  house  of  R.  Jannai4  say, 

This  is  he  that  gives  a  coin5  to  a  poor  man  publicly6.  For  this  story 
is  told  of  R.  Jannai  himself.  He  saw  a  man7  who  gave  a  coin  to  a 
poor  man  publicly6.  He  said  to  him,  It  had  been  better  that  thou 
hadst  not  given  it  to  him  now,  for  thou  hast  given  it  to  him  and 
hast  put  him  to  shame.  The  men  of  the  house  of  R.  Shila"  say, 
This  is  he  that  gives  alms  to  a  woman  secretly,  because  he  brings 
her  into  suspicion.  Rabba  said,  This  is  he  that  sends  home  to  his 
wife  meat  that  is  not  bled9  on  the  eve  of  the  sabbath10.  But 

lo,  on  the  other  hand,   Rabba  himself  sent  such  home.  Ah, 

1  Lit.,  weighs  out  to  him. 

2  Called  the  greatest  of  all  the  Gemaric  teachers,  and  hence  named  Bab 
par  excellence  (also  called  Abba.  See  p.  39,  note  5).  He  was  a  Babylonian, 
nephew  to  B.  Chia,  and  disciple  of  B.  Jehudah.  He  founded  tbe  Academy  of 
Sora  (see  p.  6,  note  1),  of  which  he  was  president  for  twenty-four  years,  dying 
in  a.d.  243.     See  Wolf,  ii.  879,  and  (for  his  works)  Etheridge,  p.  157. 

3  Often  mentioned,  as  here,  along  with  his  contemporary  Bab.  Samuel 
excelled  in  the  civil,  and  Bab  in  the  other  parts  of  the  Jewish  Law.  The 
former  was  also  an  astronomer.  He  was  born  at  Nehardea,  the  most  ancient 
Jewish  community  in  Babylonia  (Neubauer,  Geog.  du  T.  p.  350),  succeeded 
Shila  in  the  headship  of  that  Academy,  and  died  a.d.  250.  See  Wolf,  ii.  881,  for 
his  various  titles.  He  was  court  physician  and  teacher  to  Sapor  I.,  king  of 
Persia,  who  died  circ.  a.d.  273  (to  be  distinguished  from  Sapor,  son  of  Hormouz  : 
see  next  p.).  See  Gibbon,  ch.  xi.  Samuel  is  often  called  in  the  Talmud  Sapor, 
also  Aryoch  (lion,  king,  teacher). 

4  Jannai  was  a  contemporary  of  Chia.     See  Juch.  p.  155. 

5  The  original  word  ( NT-1T/  zouza)  denotes  a  small  silver  coin,  the  value  of 
which  was  a  quarter  of  a  (biblical)  shekel.     See  Levy,  s.vv.  NT-IT   V/0. 

6  The  Greek  vapprjalq.  in  a  Heb.  dress. 

7  Lit.,  the  man. 

8  Flourished  at  the  beginning  of  the  4th  century. 

9  Lit.,  cut. 

10  On  the  Friday  afternoon  there  is  a  bustle  in  preparing  for  the  Sabbath, 
and  the  wife  may  perhaps  assume  that  her  husband  has  already  made  sure  of 
the  animal's  being  killed  in  a  manner  which  accorded  with  Jewish  requirements. 


CHAGIGAH.  21 

but  it  was  a  different  matter  as  regards  the  daughter  of  R.  Chasda1,  5  a,  ii.  19. 
for  he  was  certain  about  her,  as  being  a  woman  of  experience. 

R.   Jochanan,  when   he  came  upon  this    passage,  wept,  "And  Deut.xxxi. 
it  shall  come  to  pass,  when  many  evils  and  troubles  are  come  upon     ■ 
them."     A  slave,  whose  master  brings  upon  him  evils  and  troubles 
— is  there  any  help  for  him]     "What  is  the  meaning  of  "evils  and 
troubles"?  Rab  said,   Evils  which   become  troubles   counter- 

balancing one  another,  as  in  the  case  of  the  wasp  and  the  scorpion*. 
But  Samuel  said,  This  refers  to  him  who  bestows  money  upon  the 
poor  man  in  the  hour  of  his  extreme  distress3.  Rabba  said, 

This  agrees  with  the  proverb,  Money4  for  corn  standing  in  the  field 
is  not  found,  for  corn  hanging  up  it  is  found5. 

"Then   my  anger  shall   be  kindled  against  them  in  that  day,  Deut.xxxi. 
and  I  will  forsake  them,  and  I  will  hide  my  face  from  them."     R.  17- 
Bardala  bar  Tabyumi6  said  that  Rab  said,   Every  one  who  is  not 
included  in  the  "hiding  of  the  face"  is  not  of  them;  every  one  who 
is  not  included  in  the  words  "and  they  shall  be  devoured"  is  not  Deut.xxxi. 
of  them.  Our  Rabbis  said  to  Rabba,  Master,  thou   art  not 

included  in  the  "hiding  of  the  face,"  and  thou  art  not  included  in  5b 
the  "devouring."     He  said  to  them,  How  know  ye  how  much  I  send 
out  secretly  to  king  Shabor '  ?  And  still  our  Rabbis  fixed  their 

eyes  upon  him.  While  this  was  going  on,  there  came  a  message8 
from  the  house9  of  king  Shabor,  and  they  spoiled  him.     He  said, 

1  Succeeded  Hunna  as  head  of  the  Academy  of  Sora,  a  post  which  he  held 
a.d.  290 — 300.  Sora,  like  Nehardea  and  Pumbeditha,  gave  its  name  to  one  of 
the  districts  of  Babylon. 

2  Hot  and  cold  water  cure  respectively  the  pain  of  the  scorpion's  bite  and  of 
the  wasp's  sting.  But  if  a  man  is  both  bitten  and  stung  on  the  same  spot,  it  is 
a  case  of  ''troubles  counterbalancing  one  another." 

3  As  opposed  to  an  earlier  stage,  when  help  might  have  been  of  permanent 
use. 

4  Lit.,  A  zouza. 

5  For  hanging  up,  i.e.,  in  store,  lest  the  rats  should  get  it,  even  though  no 
money  was  forthcoming  to  obviate  risks  accruing  at  an  earlier  stage. 

6  Beyond  what  is  implied  by  the  fact  of  his  being  a  pupil  of  Bab  his  date 
is  uncertain. 

7  See  Gibbon,  cc.  xviii.,  xxiv.,  xxv.,  for  Sapor  (Shabor),  the  king  of  Persia 
whose  accession  preceded  his  birth.  He  was  son  of  Hormouz,  and  reigned 
a.d.  310 — 380.  He  warred  against  Bome,  which  to  the  Jews  represented  Edom, 
their  traditional  foe. 

8  "Vn£?  for  VnB>.  See  Goldammer"s  Luzzatto,  Grammar  etc.,  p.  64  (New 
York,  1876),  and  Wright's  Comp.  Gr.  of  Sem.  Langs.,  p.  169  (Cambridge,  1890). 

■  Equivalent  to  the  Greek  oi  repi  k.t.X. 


22  CHAGIGAH. 

5b,  i.  7.  This  agrees  with  the  Baraitha,  viz.,  Rabban  Simeon  ben  Gamaliel1 
said,  Every  place  on  which  wise  men  have  fixed  their  eyes2  is  the 
scene  of  a  death  or  calamity. 

Deut.xxxi.         "And  I  will  surely  hide  my  face  in  that  day."     Rabba  said,  The 

18,  Holy  One  said,  Even  if  I  hide-  mine  eyes  from  them,  I  will  speak  to 

him  by  a  dream.  R.  Joseph  said,  His  hand  is  stretched  out 

Is.  li.  16.  over  us,  as  it  is  said,  "and  I  have  covered  thee  in  the  shadow  of  my 
hand." 

R.  Joshua  ben  Chanania  was  in  the  house  of  Caesar.  That 
infidel3  shewed  him  a  people  whose  Lord  had  turned4  His  face 
from  them.  He5  shewed  him  "in  return  His  hand  stretched  out 
over  us.  Caesar  said  to  Rabbi  Joshua,  What  did  he  shew  theel 
He  replied,  A  people,  whose  Lord  has  turned  away  His  face  from 
them,  and  I  shewed  him  His  hand  stretched  out  over  us.  They  said 
to  that  heretic6,  What  didst  thou  shew  him?  He  replied,  I  shewed 
him  a  people,  whose  Lord  had  turned  away  His  face  from  them. 
They  said  to  him,  And  what  did  he  shew  thee?  He  said,  I  know 
not.  They  said  to  him,  A  man,  who  does  not  know  what  he  is 
shewn  by  a  sign,  shall  he  interpret7  before  a  king?  They  cast  him 
out  and  slew  him. 

When  the  soul  of  R.  Joshua  ben  Chanania  was  departing,  they 

1  He  succeeded  his  father  Gamaliel  as  head  of  the  Sanhedrin  at  Jerusalem, 
a.d.  58,  and  was  one  of  the  rVDpJ?  \j-Vin  (see  P«  15,  note  8).  For  further 
particulars  cf.  Wolf,  iv.  399. 

2  To  fix  the  eyes  denotes  to  invoke  evil  or  punishment. 

3  Lit.,  Epicurus,  a  frequent  word  in  the  Talmud  for  an  unnamed  unbeliever, 
whether  of  Jewish  or  Gentile  blood.  For  the  mention  of  both  these  classes, 
as  well  as  for  a  play  upon  the  word,  as  though  derived  from  "IpS,  to  act  without 
restraint,  to  be  restless,  see  Sanhedrin,  38  b,  ii.  2.  The  word  is  often  applied  to 
Christians,  who  are  also  called  fJ'P  (see  note  6  below)  and  Pp-THV  (Sadducees). 

4  -inJHinN .  The  pronom.  suffix  is  attached  to  the  past  Apbel  of  Tin,  which, 
however,  as  though  it  were  a  participle,  has  the  plural  masc.  suffix,  as  attracted 
to  the  grammatical  number  of  FPBK .  For  this  last  the  more  regular  form  would 
be  VTISX . 

5  Joshua. 

6  WD,  the  most  frequent  name  for  Christians  in  the  Talmud.  It  comes 
from  an  Arabic  root,  meaning  to  speak  falsely  (so  Levy,  s.v.),  but  according  to 
Jewish  etymologists  it  is  an  abbreviation  of  pt?K5  a  believer  (so  called  in  irony), 
or,  less  likely  still,  formed  from  the  initial  letters  of  the  three  words  JAB?  PDNlp 
^¥U ,  a  believer  in  Jesus  of  Nazareth. 

7  Lit.,  shew. 


CHAGIGAH.  23 

said  to  him,  0  our  Rabbi,  what  will  become  of  us  at  the  hands  of  5  to,  i.  18. 
the  Epicureans?  He  said  to  them,  "Is  counsel  perished  from  Jer.xlix.7. 

the  sons ',  is  their  wisdom  vanished  ? "     When  counsel  has  perished 
from  the  sons,  the  wisdom  of  the  peoples  of  the  earth  has  vanished. 
Or,  if    you  like,  draw  comfort  from  this   passage,   "And  he  said,  Gen. 
Let  us  take  our  journey  and  let  us  go,  and  I  will  go  before  thee  V      xxxm-  I2- 

R.   Ela3  was  mounting  a  ladder  in  the  house  of    Rabbah  bar 
Shela*;  he  heard  a  child  who  was  reading,  "For,  lo,  he  that  formeth  Amos  iv. 
the  mountains  and  createth  the  wind,  and  declareth  unto  man  what     • 
is  his  thought/'     Ela  said,  A  slave,  whose  master  declareth  to  him 
what  is  his  thought,  is  there  any  help  for  him  •  What   is 

the  meaning  of  the  expression,  What  is  his  thought?  Rab 

said,  Even  the  superfluous  talk  between  a  husband  and  his  wife  is 
told  a  man5  in  the  day  of  his  death.  Is  it  so  ?  and  yet  Rab 

Kohana  hid  himself  under  the  nuptial  couch  of  Rab  and  heard 
him  talk  and  laugh  and  do  as  he  had  a  mind.  He  said,  The  mouth 
of  Rab  is  like  that  of  one  who  has  not  tasted  broth6.  He7  said  to 
him,  Kohana,  get  out,  these  are  not  good  manners8.  There 

is  no  difficulty.  In  the  one  case  it  was  needful  to  procure  her 
favour,  in  the  other  it  was  not  needful  to  procure  her  favour. 

"  But  if  ye  will  not  hear  it,  my  soul  shall  weep  in  secret  places  Jer.  xiii. 
for  your  pride."  R.  Samuel  bar  Inia9  in  the  name  of  Rab  said, 
The  Holy  One,  blessed  be  He,  has  a  place,  and  its  name  is  "  secret 
places."  What  is  the  meaning  of  "for  your  pride"  ?  R.  Samuel 
bar  Isaac10  said,  For  the  glory  of  Israel,  because  it  was  taken  away 
from  them  and  given  to  the  peoples  of  the  world.  R.  Samuel  bar 
Nachmani11  said,  On  account  of  the  glory  of  the  kingdom  of 
heaven.  And  how  is  there l3  weeping  in  the  presence  of13  the 

I  The  Hebrew  words  for  "sons"  and  for  "prudent"  (E.V.)  are  identical  in 
form. 

-  Thus  indicating  that  Jacob,  even  though  the  weaker,  will  always  take  the 
lead  of  Esau  (  =  Edom  =  Borne). 

3  He  lived  in  Jabneh.     See  Wolf,  iii.  809. 

*  A  contemporary  of  Hunna  and  Chasda,  Le.,  in  the  latter  part  of  the  3rd 
cent.     See  Wolf,  ii.  880,  Juchassin,  p.  183  b. 

5  i.e.,  the  angels  tell  him. 

6  An  expression  denoting  a  newly-married  man. 

7  Rab.  8  Lit.,  the  way  of  the  world. 

9  His  exact  date  is  unknown. 

10  A  contemporary  of  Zerah  (for  whom  see  p.  26,  note  2). 

II  Date  uncertain.  12  i.e. ,  can  there  be  ? 
u  A  euphemism  for  oh  the  part  of. 


24  CHAGIGAH. 

5  b,  i.  32.  Holy  One,  blessed  be  He,  seeing  that  R.  Papa,  said,  There  is  no 
tribulation  in  the  presence  of  the  Holy  One,  blessed  be  He.     For 

Ps. xcvi.  6.  it  is  said  "Honour  and  majesty  are  before  him,  strength  and  beauty 
are  in   his   sanctuary."  There  is  no  difficulty.     The  one  has 

to  do  with  the  inner,  the  other  with  the  outer  side  of  the  Divine 
Being.  Is  there  then  no  weeping  on  the  outer  side  1    And  yet 

Is.xxii.12.it  is  written,  "And  in  that  day  did  the  Lord,  the  Lord  of  hosts, 
call  to1  weeping  and  to  mourning  and  to  baldness  and  to  girding 
with  sackcloth."  That  is  a  different  matter,  viz.,  the  destruction 

of  the  Temple2,  for  for  this  even  the  angels  of  peace  wept,  as  it  is 

Is.  xxxiii.  said,  "Behold,  their  valiant  ones  cry  without:  the  angels  of  peace 
weep  bitterly." 

Jer.  xiii.  "  And  mine  eye  shall  weep  sore,  and  run  down  with  tears,  because 

"•  the  Lord's  flock  is  taken  captive."     R.  El'azar  said,  Wherefore  these 

three  tears3?  One  for  the  first  Temple,  and  one  for  the  second 
Temple,  and  one  for  Israel,  because  they  are  gone  into  captivity 
from  their  place.  And  there  are  some  who  say,  One  for  the 

neglect  of  the  Law.  This  is  all  right  according  to  those  who 

explain,  For  Israel,  because  they  are  gone  into  captivity.  This  is 
that  which  is  written,  "because  the  Lord's  flock  is  taken  captive." 
But  according  to  those  who  explain,  For  the  neglect  of  the  Law, 

Jer.  xiii.     what   is   the   connexion   of   this    with  "because  the  Lord's   flock 

17-  is   taken    captive"1?  Since   Israel   are   gone   into   captivity 

from  their  place,  thou  canst  have  no  neglect  of  the  Law  greater 
than  this. 

Our  Rabbis  have  taught4,  There  are  three  persons,  over  whom 
the  Holy  One,  blessed  be  He,  weepeth  every  day,  viz.,  over  him 
who  can  study  in  the  Law  and  does  not  study  it,  and  over  him  who 
cannot  properly  study  the  Law,  and  yet  does  study  it*,  and  over  a 
president6  who  deals  arrogantly  with  the  congregation. 

Rabbi  took  up  the  Book  of  Lamentations  and  read  in  it.     When 

Lam.  ii.  1.  he  came  upon  this  verse  "  He  hath  cast  down  from  heaven  unto 
the  earth,"  the  Book  fell  from  his  hands.  He  said,  From  the  high 
roof  to  the  deep  pit ! 

1  i.e.,  proclaim.  2  A  matter  sui  generis. 

4  See  p.  11,  note  2. 

6  i.e.,  who  has  not,  properly  speaking,  the  ability  or  opportunity,  yet  makes 
an  effort  in  that  direction. 
8  Of  a  Rabbinic  school. 


CHAGIGAH.  25 

Rabbi  and  R.  Chia1  were  discussing  and  walking  along  a  road.  5  b,  ii.  15. 
When  they  came  to  a  certain  place,  they  said,  If  there  is  a  powerful 
Rabbi  here,  let  us  go  and  visit  him.  They  said,  Is  there  a  powerful 
Rabbi  here?  And  the  reply  was,  Yes,  but  he  is  blind.  R.  Chia 
said  to  Rabbi,  Stay  here ;  thou  shalt  not  make  little  of  thy  princely 
dignity;  I  will  go  and  visit  him.  But  he2  laid  hold  of  him  and 
went  with  him.  "When  they  were  coming  away  from  him,  he  said 
to  them,  Ye  have  visited  a  face,  which  is  seen  but  sees  not ;  may 
ye  be  held  worthy  to  visit  the  Face  which  sees  and  is  not  seen.  He 2 
said  to  him3,  Now  see4,  thou  wouldst  have  deprived  me  of  this 
blessing.  They  said  to  him,  "Whence  hast  thou  heard  it  1         From 

the  sayings  of  R.  Jacob5  have  I  heard  it.  For  R.  Jacob,  a  man 
of  K'phar  Chatyah6,  used  to  visit  his  teacher  every  day.  When 
he  was  old.  the  teacher  said  to  him,  My  lord  need  not  do  this,  for 
my  lord  is  not  able.  R.  Jacob  said,  Is  this  a  small  thing  that  is 
written  with  respect  to  our  Rabbis  1  "  And  he  shall  live  on  for  ever,  Ps.  xlix. 
he  shall  not  see  destruction,  when  he  seeth  that  wise  men  die."  i! ,'■ „'  1f) 
But  what7?  He  who  seeth  wise  men  in  their  death  shall  live; 
how  much  more  he  who  sees  them  in  their  life  ! 

R.  Idi8,  father  of  R.  Jacob  bar  Idi,  was  accustomed  to  spend 
three  months  on  his  journey  and  one  clay  in  the  house  of  Rab, 
and  our  Rabbis  used  to  call  him  Rab's  schoolboy  of  a  day.  He 
became  broken-hearted9.  He  read  to  himself  the  passage,  "  I  am  as  Job  xii.  4. 
one  that  is  a  laughing-stock  to  his  neighbour,  etc."  R.  Jochanan 
said  to  him,  In  the  prayer  that  comes  from  thee  do  not  injure  our 
Rabbis. 

1  More  fully  Chia  Kabbah,  son  of  Abba  Sela,  whence  he  is  sometimes  called 
Chia  bar  Abba.  He  was  a  pupil  of  Kabbi,  and  his  date  about  a.d.  218.  He  is 
by  some  reckoned  among  the  Mishnic  (Tanaim) ,  by  others  among  the  Gemaric 
teachers  (Amoraim).     See  Wolf,  ii.  872. 

2  Rabbi.  3  Chia. 

4  Lit.,  Behold  now.  For  examples  of  the  use  of  ID'S  see  a  good  note  in 
Goldammer's  Luzzatto,  Grammar  etc.  p.  111. 

5  His  date  is  not  accurately  known. 

6  Perhaps  to  be  identified  with  Hattin  (Robinson,  Bibl.  Researches,  iii.  34), 
N.W.  of  Tiberias.     See  Neubauer,  Geog.  du  T.  p.  207. 

7  np-1  always  introduces  something  of  an  argument. 

8  For  the  story  here  told  of  him  see  Juch.  p.  110  6.  For  the  sake  of  one 
day's  instruction  from  Rab  he  spent  six  months  in  the  double  journey,  i.e.,  all 
the  time  between  Passover  and  Tabernacles,  on  both  which  occasions  a  married 
Jew  is  obliged  to  be  with  his  wife. 

9  More  lit.,  faint  (with  vexation).     Cf.  use  of  advu&v,  Col.  iii.  21. 


26  .  CHAGIGAH. 

5  b,  ii.  28.  R.  Jochanati  went  into  the  College  and  expounded  thus?  "  Yet 

Is.  lviii.  2.  they  seek  me  daily,  and  delight  to  know  my  ways."  And  while 
they  seek  Him  by  day,  do  they  not  seek  Him  by  night  also  1  Yes, 
but  it  is  to  inform  thee  that  every  one  who  studieth  in  the  Law 
even  one  day  in  the  year,  the  Scripture  reckoneth  it  to  him,  as  if 
he  studied  all  the  year ;  and  so  in  the  case  of  punishments,  as  it  is 
Numb. xiv.  written,  "After  the  number  of  the  days  that  ye  spied  out  the 
land."  And  was  it  that  they  sinned  forty  years  1  Was  it  not  forty 
days  that  they  sinned  %  but  it  was  to  inform  thee,  that  every  one 
who  committeth  a  transgression  even  one  day  in  the  year,  the 
Scripture  reckoneth  it  to  him,  as  if  he  had  transgressed  all  the 
year. 

What  is  the  definition  of  a  child  ?     Every  one  who  is  not  able  to 

ride  upon  his  father's  shoulders1.     Rabbi2  Zera  objects  to  this,  and 

6  a  enquires,  Who  brought  him  hither3'?  Abai  said  to  him,  As  his 

mother  was  bound   by  the  law    of    rejoicing,  his   mother  brought 

him  hither.     Henceforward1,  if  he  can  go  up,  holding  by  the  hand 

of  his  father,  from  Jerusalem  to  the  mountain  of  the  House,  he  is 

bound;  but  if  not,  he  is  free.  R.  [Zera5]  replied,  I  take  the 

side  of  the  house  of  Hillel  against  the  words  of  the  house  of  Sham- 

1  Sam.  i.    mai.     For  we  read,   "  But  Hannah  went  not  up ;    for  she  said  to 

22#  her  husband,  Not  until  the  child  be  weaned,  then  I  will  bring  him." 

But  Samuel  was  able  to  ride  upon  his  father's  shoulders.  Abai6 

said  to  him,  Even  according  to   thine    own  argument  there    is   a 

difficulty  for  thee.     How  was  not  Hannah  in  her  own  person  bound 

1  The  view  of  the  house  of  Shammai.     See  p.  1. 

2  Rabbi  was  the  Palestinian,  Eab  the  Babylonian  title.  Zera,  though 
properly  holding  the  latter,  as  being  a  pupil  of  R.  Hunna  at  Sora,  yet  after 
Hunna's  death  (a.d.  300)  returned  to  Palestine  and  died  at  Tiberias.  There  he 
is  said  to  have  been  called  NJ,t3j5  as  a  synonym  for  X"V(y)t,  small.  See  Wolf, 
ii.  871.  See  also  a  long  note  on  him  in  Juch.  p.  132  b,  where  the  story  is  told  that 
being  desirous  of  ascertaining  by  anticipation  whether  the  fires  of  Gehenna 
would  have  power  to  hurt  him,  he  caused  himself  to  be  put  into  an  oven,  where- 
upon the  Rabbis  who  looked  upon  him  saw  that  his  feet  were  singed. 

3  i.e.,  from  his  home  to  the  city  of  Jerusalem.  The  question  now  is  whether 
he  is  to  go  up  from  the  city  to  the  Holy  House.  But,  says  Zera  in  effect,  if  the 
house  of  Shammai's  definition  be  the  right  one,  the  child  could  not  have  been 
brought  by  his  father  to  Jerusalem  at  all,  and  thus  the  question  could  not 
arise.     Therefore,  he  argues,  we  take  the  definition  of  the  house  of  Hillel. 

4  The  remainder  of  the  Way. 

5  The  proper  name  seems  to  have  dropped  out  of  the  Talmud  text. 
11  'IDS  is  an  obvious  error. 


CHAGIGAH.  27 

by  the  law  of  rejoicing  ?  But  the  real   explanation  is  that  6  a,  i.  12. 

Hannah  saw  great  delicacy  in  Samuel,  and  was  uneasy  about 
Samuel  in  respect  to  the  fatigue  of  the  journey. 

R.  Simeon1  asked2,  What  of  a  child  that  is  lame,  according  to 
the  words  of  the  house  of  Shammai,  or  one  that  is  blind,  according 
to  the  words  of  both  of  them  1  Explain  this3.     If  we  are  to 

speak  of  the  case  of  a  lame  person,  who  cannot  stretch  out  his 
limb,  or  a  blind  person,  who  cannot  open  his  eye,  see  now,  an  adult 
is  free,  why  should  we  ask  about  a  child]  It  is  not  necessary  to 
discuss  such  a  case.  But  in  the  case  of  a  lame  person,  who 

can  stretch  out  his  limb,  or  a  blind  person  who  can  open  his  eye, 
what  of  this  case?  Abai  said,   Wherever  the  adult  is  bound 

according  to  the  Law,  we  educate  the  child  in  it  also  according 
to  our  Rabbis,  and  wherever  the  adult  is  free  according  to  the  Law, 
the  child  also  is  free  according  to  the  Rabbis. 

Tlie  house  of  Shammai  say,  The  holocaust  involves  two  pieces  of 
silver  etc.*  Our  Rabbis  have  taught  thus,  The  house  of  Shammai 
say,  The  holocaust  involves  two  pieces  of  silver,  and  the  Chagigah 
a  meah  of  silver;  for  the  holocaust  is  all  a  burnt -offering  to  the 
Most  High,  which  is  not  the  case  with  the  Chagigah ;  and  besides 
we  find  that  at  the  Feast  of  Weeks5  the  Scripture  enjoins  more 
burnt-offerings  than  peace-offerings.  But  the  house  of  Hillel  say, 
The  holocaust  involves  a  meah  of  silver  and  the  Chagigah  two 
pieces  of  silver,  for  the  Chagigah  is  older  than  the  Decalogue, 
which  is  not  the  case  with  the  holocaust ;  and  besides  we  find  in 
the  case  of  "the  princes"  that  the  Scripture  enjoins  more  peace-  Numb.  vii. 
offerings  than  burnt-offerings.  What  then  is  the  reason  that  the  lo'  17'  etc- 

house  of  Hillel  do  not  agree  with  the  house  of  Shammai?  Inas- 

1  One  of  the  JUD^O  *JTTn.     See  p.  15,  note  8;  also  Wolf,  ii.  861. 

2  A  question  of  learned  ignorance. 

3  "Explain  this"  (fit.,  How  is  this  to  be  compared,  or  pictured?  See  p.  11, 
note  8)  forms  the  Talmud  teacher's  reply  to  Simeon.  For  (it  says)  if  these 
defects  be  incurable,  there  is  no  need  of  entering  on  the  question.  Because  it 
would  be  of  no  use  to  bring  him  up  when  a  child,  seeing  that,  qua  lame  or 
blind,  he  would  not,  even  though  adult,  be  allowed  to  enter,  but  would  be 
"VI 123. 

4  See  p.  2. 

5  A  post-biblical  meaning  of  the  word  in  the  original  (ITOfg).  In  the  Bible 
it  either  has  the  general  sense  of  assembly  (e.g.,  Jer.  ix.  1),  or  refers  to  the 
last  day  of  Passover  (Deut.  xvi.  8)  or  of  Tabernacles  (Lev.  xxiii.  36,  Numb, 
xxix.  35). 


28 


CHAGIGAH. 


6  a,  ii.  5. 


Exod. 
xxiv.  5. 


Exod. 
xxix.  42. 


much  as  thou  sayest  that  a  holocaust  is  better,  for  it  is  all  a  burnt- 
offering  to  the  Most  High,  on  the  contrary1  a  Chagigah  is  better, 
for  there  are  in  it  two  f eastings2 ;  and  in  that  thou  sayest,  Let  us 
learn  from  the  Feast  of  Weeks,  I  reply  that  we  are  to  judge  an  indi- 
vidual gift3  by  comparison  with  an  individual  gift4,  and  we  are 
not  to  judge  an  individual  gift  by  comparison  with  the  gift  of  a 
congi^egation5.  What   then   is  the  reason  that  the  house  of 

Shammai  do  not  agree  with  the  house  of  Hillel  ?  In  that  thou 

sayest  that  a  Chagigah  is  superior,  because  it  is  older  than  the 
Decalogue,  a  holocaust  also  is  older  than  the  Decalogue ;  and  in 
that  thou  sayest,  Let  us  learn  from  "  the  princes,"  we  are  to  judge 
a  thing  that  lasts  for  ever6  by  comparison  with  a  thing  that  lasts 
for  ever,  and  we  are  not  to  judge  a  thing  which  lasts  for  ever 
by  comparison  with  a  thing  which  does  not  last  for  ever7.  And 

how  does  the  house  of  Hillel  come  to  teach  that  the  Chagigah  is 
older  than  the  Decalogue,  but  the  holocaust  not?  Because"  it  is 
written,  "and  they  sacrificed  sacrifices  of  peace-offerings9."  There 
must  have  been  a  holocaust  also.  Lo,  it  is  written,  "  and  they  offered 
burnt-offerings."  The  house  of  Hillel  consider  that  the  burnt- 

offering  which  Israel  offered  in  the  wilderness  was  the  "  continual 
burnt-offering10,''  but  the  house  of  Shammai  consider  that  the 
burnt-offering  which  Israel  offered  in  the  wilderness  was  a  holo- 
caust. Abai  said,  The  house  of  Shammai  and  It.  El'azar  and 
R.  Ishmael11  all  consider  that  the  burnt-offering  which  Israel  offered 
in  the  wilderness  was  a  holocaust.     And  the  house  of  Hillel  and 


1  Lit.,  (I  rest  my  argument)  upon  what  is  superior  (i"Q"l  "I  ?!?). 

2  One  for  God  and  one  for  the  offerer  and  his  friends. 

3  Such  as  the  holocaust. 

4  Such  as  that  of  the  princes. 
8  Such  as  that  of  Weeks. 

8  Such  as  the  Chagigah. 

7  Such  as  the  offering  of  the  princes. 

8  Against  that  view  of  the  house  of  Hillel. 

'■>  Here  therefore  we  have  peace-offerings  and  (sec  next  sentence)  holocausts 
apparently  instituted  together  at  a  time  subsequent  to  the  giving  of  the 
Decalogue  (Exod.  xx.). 

10  This  "continual  burnt-offering,"  the  house  of  Hillel  would  say,  is  the 
burnt-offering  referred  to  in  the  passage,  which  the  Talmud  has  just  adduced 
against  them.  That  passage  therefore,  they  would  argue,  does  not  affect  their 
position. 

11  An  associate  of  Akiba.  For  further  particulars  about  Ishmael  and  his 
school  see  Wolf,  ii.  819,  877. 


CHAGIGAH.  29 

R.  Akiba  and  R.  Jose  the  Galilaean1  all  consider  that  the  offering  6  a,  li.  28. 
which   Israel  offered  in  the  wilderness  was  the  "  continual  burnt- 
offering."  The  house  of  Shammai  hold  this  view  according  to 
what  we  have  said.  R.  Ishmael  agrees,  for  there  is  a  Baraitha, 
viz.,  R.   Ishmael  says,   The  general  directions  only  were  given  to 
Moses  on  Sinai,  and  the  details  afterwards  in  the  Tabernacle  of 
the    Congregation2.     But   R.    Akiba   said,   General  directions  and 
details  were   alike   given    him    on   Sinai,   and   they  were  repeated  6  b 
in   the  Tabernacle   of   the  Congregation,   and  given  for  the  third 
time  in  the  plains  of  Moab3.     And  if  thou  dost  imagine  that  the 
burnt-offering   which    Israel    offered    in    the    wilderness    was    the 
"continual   burnt-offering,"   how  should  there  be  anything,  which 
at  the  first  did  not  need  to  be  flayed  and  divided4,  but   at    the 
end  did  need  to  be  flayed  and  divided51?  R.   El'azar  agrees, 
for  there  is  a  Baraitha,  viz.,  In  commenting  on  the  passage,  "con-  Numb, 
tinual  burnt-offering,  which  was  ordained  in  Mount  Sinai,"  R.  El'azar  xxvnu  6- 
says,   Its  ordinances   were  told   in   Mount    Sinai,   but   it  was  not 
itself    offered.                R.    Akiba   says,    It   was   offered  and   never 
ceased  again.              But  how  then  am  I  to  explain6  the  passage, 
"  Did  ye  bring  unto  me  sacrifices  and  offerings  in  the  wilderness  Amos  v. 
forty  years,  O  house  of  Israel  ? "     The  explanation  is  that  the  tribe  25- 
of  Levi,  which  had  not  served  idols,  they  offered  them. 

The  house  of  Hillel  hold  the  view  which  we  have  men- 
tioned. R.  Akiba  also  holds  the  view  which  we  have 
mentioned.  R.  Jose  the  Galilaean  agrees  with  them,  for 
there  is  a  Baraitha,  viz.,  R.  Jose  the  Galilaean  says,  Three  com- 
mands have  been  put  upon  Israel  when  they  go  up  to  a  feast, 
viz.,  the  holocaust,  and  the  Chagigah,  and  the  rejoicing.  There  is 
in  the  holocaust  what  there  is  not  in  the  other  two,  and  there  is  in 
the  Chagigah  what  there  is  not  in  the  other  two,  and  there  is  in 
the  rejoicing  what  there  is  not  in  the  other  two.     There  is  in  the 

1  He  flourished  about  the  time  of  Akiba's  death. 
-  i.e.,  Leviticus. 

3  i.e.,  Deuteronomy. 

4  See  Exod.  xxix.  38 — 10. 

5  As  did  the  perpetual  burnt-offering  (Lev.  i.  6).  The  argument  is,  That 
which  was  to  be  offered  twice  a  day  would  have  all  its  details  explained  as  early 
as  possible.  This  whole  Baraitha  however,  though  adduced  in  support  of  the 
opinion  ascribed  to  Ishmael,  is  far  from  proving  the  point,  a  fact  which  is  ad- 
mitted a  few  sentences  later  in  the  Talmud  itself.     See  p.  30,  note  3. 

6  Lit.,  to  establish. 


30  CHAGIGAH. 

6  to,  i.  24.  holocaust  what  there  is  not  in  the  other  two,  for  the  holocaust  is 
a  whole  burnt-offering  to  the  Most  High,  which  is  not  the  case  in 
the  other  two.  There  is  in  the  Chagigah  what  there  is  not  in  the 
other  two,  for  the  Chagigah  is  older  than  the  Decalogue,  which  is 
not  the  case  in  the  other  two1.  There  is  in  the  rejoicing  what  there 
is  not  in  the  other  two,  for  the  rejoicing  has  to  do  with  women  as 
well  as  men,  which  is  not  the  case  in  the  other  two. 

And  what  is  the  reason  that  R.  Ishmael  is  represented  as  ex- 
pressing an  opinion  agreeing  with  the  house  of  Shammai?  viz.,  "If 
thou  dost  imagine  that  the  burnt-offering  which  Israel  offered  in  the 
wilderness  was  the  continual  burnt-offering,  how  should  there  be 
anything  which  at  the  first  did  not  need  to  be  flayed  and  divided, 
but  in  the  end  did  need  to  be  flayed  and  divided2?"  But  then 

R.  Jose  the  Galilaean  said,  The  burnt-offering  which  Israel  offered 
in  the  wilderness  was  the  "continual  burnt-offering."  At  the  first 
it  did  not  need  to  be  flayed  and  divided,  but  in  the  end  it  did  need 
to  be  flayed  and  divided.  For  there  is  a  Baraitha,  viz.,  R.  Jose  the 
Galilaean  says,  The  burnt-offering  which  Israel  offered  in  the 
wilderness  was  not  subject  to  flaying  or  dividing,  inasmuch  as  the 
regulations  for  flaying  and  dividing  were  only  from  the  time  of  the 
Tabernacle  of  the  Congregation  and  henceforward.  Strike  out 

R.  Ishmael3. 
Exod.  R-  Chasda  enquired,  What  is  the  meaning  of  this  verse?     "And 

xxiv.  5.  he  sen(;  young  men  of  the  children  of  Israel,  which  offered  burnt- 
offerings,"  lambs,  "and  sacrificed  peace-offerings  of  oxen  unto  the 
Lord."     Or  perhaps  both  these  and  those  were  oxen.  What 

comes  out  of  it  all  then41?  Mar  Zot'ra  says,  It  depends  upon 

the  division5  of  the  verse  by  the  accents  6.  R.  Acha,  the  son  of 
Rabba7,  said,  It  is  important  for  a  man  who  says,  Behold,  I  vow 

1  This  is  the  one  clause  in  R.  Jose's  speech,  which  bears  upon  the  point 
at  issue. 

2  A  repetition  of  a  portion  of  the  Baraitha  adduced  just  before,  but 
unsuccessfully,  as  a  proof  of  Ishmael's  view. 

3  i.e.,  the  tradition,  as  regards  him,  is  a  false  one. 

4  i.e.,  Is  there  any  use  in  the  whole  discussion?  And  the  answer  is,  Yes,  for 
Mar  Zot'ra  etc. 

5  Lit.,  the  breaking. 

6  For  other  early  notices  of  accentuation  see  Wickes,  Ileb,  Prose  Accents, 
p.  1,  note  2  (Oxford,  1887). 

7  He  appears  to  have  been  the  associate  of  Ashi  and  to  have  been  head  of  the 
Academy  at  Sora  a.d.  410.  The  date  of  his  death  is  probably  A.n.  413.  See 
Wolf,  ii.  868. 


CHAGIGAH.  31 

a    burnt-offering   like   the    burnt-offering   which    Israel    offered    in  6  b,  il.  17. 
the  wilderness.     What  was  it?     Were  they  oxen  or  lambs?  The 

matter  was  left  undecided1. 

There  is  a  Baraitha   here,  These  are  the  things  that  have  no 
prescribed  limit,  the  corner  of  a  field2,  and  the  first-fruits3  and  the  7a 
appearing  before  the  Lord4,  and  the  conferring  of  kindnesses3  and 
the  teaching  contained  in  the  Law.  R.  Jochanan  said,  We 

were  of  opinion  that  the  appearing  before  the  Lord  had  no  superior 
limit  but  had  an  inferior  limit,  until  R.  Oshaia6,  in  the  name  of  a 
great  teacher7,  came  and  taught  that  appearing  before  the  Lord  has 
no  limit. either  superior  or  inferior.  But  wise  men  say,  that  the 

holocaust  involves  a  meah  of  silver,  but  the  Chagigah  two  pieces  of 
silver.  What  does  the  appearing  mean?     R.   Jochanan  said. 

The  presenting  of  oneself  in  the  Court,  but  Resh  Lakish  said,  The 
presenting  of  oneself  with  an  offering.  All  the  world  is  agreed 

that  on  the  first  day  it  means,  the  presenting  of  oneself  with  an 
offering,  but  men  differ  as  regards  the  remainder  of  the  days  of  the 
Feast.  Every  time  that  a  man  comes  and  brings  an  offering,  all  the 
world  agrees  that  we  are  to  receive  it  from  him,  but  men  differ  in 
the  case  of  one  who  comes  and  does  not  bring;  for  R.  Jochanan 
considers  that  the  presenting  of  oneself  in  the  Court  is  sufficient, 
because  it  is  not  necessary,  every  time  that  he  comes,  to  bring 
an  offering;  but  Resh  Lakish  says,  The  presenting  oneself  with  an 
offering  is  the  meaning,  for  it  is  necessary,  every  time  that  he  comes, 
to   bring   an    offering.  Resh    Lakish    put    this    difficulty   to 

R.  Jochanan,    "Xone    shall    appear  before    me  empty."  He  Exod. 

said  to  him,  Yes,  but  only  on  the  first  clay  of  the  Feast.  He8  xxiii-  15- 

put  this  further  difficulty  to  him.  The  passage  "None  shall  appear 
before  me  empty"  refers  to  coming  with  sacrifices.     If  thou  sayest, 

1  See  p.  12,  note  6. 

2  Lev.  xix.  9,  xxiii.  22. 

3  Exod.  xxiii.  19. 

4  i.e.,  the  offering  in  connexion  with  that  appearing.  The  word  in  the 
original  occurs  only  in  this  passage  of  the  treatise,  but  is  cognate  with 
nMX")  (R'iyyah),  for  which  see  p.  1,  note  1  and  Glossary. 

5  DHpn  rVl7*p3  is  the  general  expression,  of  which  kindness  to  the  poor 
(npTy)  is  a  species. 

6  A  disciple  of  Rabbi.     See  Wolf,  ii.  871. 

7  *2r\-  The  expression,  though  in  itself  indefinite,  yet  in  each  case  seems  to 
have  had  reference  to  some  definite  person  well  known  at  the  time. 

3  Resh  Lakish. 


32  CHAGIGAH. 

7a,  ii.  9.  With  sacrifices?  perhaps  not,  but  with  birds  and  meal-offerings; 
then  here  is  an  argument  against  thee.  The  Chagigah  is  assigned 
to  a  private  person,  but  the  appearing  is  assigned  to  the  Most  High. 
As  the  Chagigah,  which  is  assigned  to  a  private  person,  involves 
sacrifices,  so  must  the  appearing,  which  is  assigned  to  the  Most 
High,  involve  sacrifices1.  And  what  are  these  sacrifices?  They  are 
burnt-offerings.  If  thou  sayest,  Burnt-offerings?  perhaps  not,  but 
peace-offerings;  then  here  is  an  argument  against  thee.  The 
Chagigah  is  assigned  to  a  private  person,  and  the  appearing  is 
assigned  to  the  Most  High.  As  the  Chagigah,  which  is  assigned 
to  a  private  person,  is  suited  to  him,  so  must  the  appearing,  which 
is  assigned  to  the  Most  High,  be  suited  to  Him2.  And  so  it  is 
fitting3  that  thy  table  should  not  be  full  and  the  table  of  thy  Master 
empty.  He4  said  to  him,  Yes,  but  only  on  the  first  day  of 

the  Feast.  R.  Jose5,  in  the  name  of  R.  Jehudah,  put  this 

difficulty  to  him,  saying,  Three  times  in  the  year  Israel  was  com- 
manded to  go  up  to  a  Feast,  viz.,  at  the  Feast  of  the  Passover,  and 
at  the  Feast  of  Weeks,  and  at  the  Feast  of  Tabernacles,  and  they 
Exod.         must  not  appear  by  halves,  inasmuch  as  it  is  said,  "all  thy  males," 
Deut  xvi    anc^  they  must  not  appear  empty,   inasmuch  as  it  is    said,    "none 
16.  shall  appear  before  me  empty."  He  said  to   him,  Yes,  but 

x.°  ',  -     only  on  the  first  day  of  the  Feast, 
xxm.  15.  J  J 

Exod.  R«  Jochanan  put  this  difficulty  to  Resh  Lakish;  "he  shall  be 

xxiii.  17;    seen,"  "He  shall  see6."     As   I7   am   seen   freely,  so   shall   ye  see 

16.  me  freely.  But  every  one  who  comes  and  does  not  bring  an 

offering,  all  the  world  agrees  that  lie  goes  up  and  allows  himself 

to  be  seen  and  goes  away.     But  they  differ  in  the  case  of  one  who 

comes  and  brings  an  offering.  R.  Jochanan  says,  The  simple 

1  And  not  merely,  as  in  the  case  of  birds,  the  wringing  of  the  neck. 

a  And  therefore  it  must  involve  offerings  which  shall  be  wholly  devoted  by 
fire  to  God,  and  not  shared  in,  as  peace-offerings  etc.,  by  the  worshipper  or 
others. 

3  Lit.,  with  justice. 

4  Jochanan. 

5  This  name,  when  it  stands  as  here,  without  addition,  always  denotes  Jose 
ben  Chelpetha  or  Chalaphta,  associated  with  Simeon,  Jehudah  (Rabbi),  Meir, 
and  El'azar  ben  Shammua'  at  the  Academy  of  Tiberias.  He  is  believed  to  have 
written  the  book  D^iy  TJ©.     See  Wolf,  ii.  846. 

6  See  p.  3.  The  Heb.  consonants  in  each  passage  may  be  vocalised,  so  as  to 
have  either  sense. 

'  God. 


CHAGIGAH.  83 

presenting  of  oneself  in  the  Court  is  the  real  presenting  of  oneself,  7  a,  ii.  22. 
and  so  has  no  limit  of  times  prescribed,  while  on  the  contrary  the 
presenting  of  oneself  for  an  offering  has  a  limit  of  times  prescribed. 
But  Resh  Lakish  said,  The  presenting  of  oneself  with  an  offering  is 
alone  the  real  presenting  of  oneself,  for  if  it  be  the  case  of  an 
offering  also,  there  is  no  limit1.  He*   put   this  difficulty  to 

him3,  "Let  thy  foot  be  seldom  in  thy  neighbour's4  house."  But  pfov-  sp- 

here it  has  to  do  with  sin-offerings  and  trespass-offerings.  So  is 
the  opinion  of  R.  Levi5.  For  R.  Levi  adduces6  the  passage, 
"Let  thy  foot  be  seldom  in  thy  neighbour's  house,"  and7  the  pas- 
sage, "I  will  come  into  thy  house  with  burnt-offerings."  There  is  Ps.  lxvi- 
no  difficulty.  In  the  one  case  it  has  to  do  with  sin-offerings  and 
trespass-offerings,  in  the  other  with  burnt-offerings  and  peace- 
offerings.  There  is  a  Baraitha  also  to  this  effect,  viz.,  "Let  thy 
foot  be  seldom  in  thy  neighbour's  house:"  the  passage  speaks  of 
sin-offerings  and  trespass-offerings;  if  thou  sayest,  Of  sin-offerings 
and  trespass-offerings?  perhaps  not,  but  of  burnt-offerings  and 
peace-offerings,  as  he  says,  "I  will  come  into  thy  house  with  burnt-  Pc«  l*v'« 
offerings,  I  will  pay  thee  my  vows,"  for  see,  they  actually  speak8 
there  of  burnt- offerings  and  peace-offerings;  Nay,  but  look  thou 
how  I  explain,  "Let  thy  foot  be  seldom  in  thy  neighbours  house," 
viz..  that  the  passage  is  speaking  of  sin-offerings  and  trespass- 
offerings. 

And  they  must  not  appear  by  halves  etc.9  R.  Joseph  thought  to 
explain  thus,  If  a  man  has  ten  sons,  they  are  not  to  go  up  five  at  this 
time  and  five  to-morrow10.  Abai  said  to  him,  Of  course".    For  7b 


1  Therefore  he  most  present  one  every  time  that  he  appears  during  the 
Feast. 

2  Jochanan.  s  Besh  Lakish.  *  i.e.,  God. 

5  Levi  placed  absolutely  denotes  Levi  bar  Sisi,  a  disciple  of  Rabbi,  for  whom 
see  p.  2,  note  9.     For  Levi  see  Wolf,  ii.  877. 
8  Lit.,  throws  out  for  consideration. 

7  As  contrasted  with  it. 

8  -UDK  for  1TDX.      See  p.  21,  note  8. 

9  This  however  is  not  really  a  section  of  the  Mishnah  upon  which  the 
Gemara  is  commenting,  but  is  part  of  Jose's  teaching.     See  p.  32. 

1"  Fear  of  the  evil  eye  might  have  prevented  them  from  allowing  themselves  to 
be  all  seen  together.  Comp.  "  unbeschrieen ! "  (i.e.,  Wir  wollen  es  unbeschrieen 
lassen!  We  would  leave  it  unbewitched !),  an  exclamation  still  uttered  by 
Ashkenazi  parents  when  their  children  are  admired. 

11  ne*w*£.  lit..  This  is  a  simple  thin?. 

S.    CH.  3 


34  CHAGIGAH. 

7  b,  i.  1.      otherwise   the    question    would    arise,    Which    of   them    wilt    thou 

cause1   to  be  sinners,  and  which  of   them  wilt   thou    cause'  to  be 

obedient2 1  But  wherefore  then  does  the  passage  come3?  It 

is  to  correspond  to  the  saying  of  others4.     For  there  is  a  Baraitha, 

viz.,  Others  say,  The    cordwainer,  and  the  smelter  in  bronze  and 

Exod.         the  tanner5,  are  exempt  from  the  holocaust,  for  it  is  said,  "all  thy 

xxiii.  17,     males6,"  i.e.,  he  who   can  go   up  with    all  thy  males.     These    are 

16.  excluded,  for  they  cannot  go  up  with  all  thy  males. 


MlSHNAH. 

I.  (3)  Burnt-offerings  on  a  middle  holiday7  come  from 
things  not  previously  consecrated,  but  the  peace-offerings  from 
the  tithe.  On  a  high  holiday,  which  is  the  first  day  of  the 
Passover,  the  house  of  Shammai  say  that  they  come  from 
things  not  previously  consecrated,  but  the  house  of  Hillel  say 
that  they  come  from  the  tithe. 

(4)  Israelites  generally  fulfil  their  duty  with  vows"  and 
freewill-offerings9  and  with  tithe  of  cattle,  and  the  priests  by 
the  eating  of  sin-offerings,  and  of  trespass-offerings,  and  by  the 
firstborn,  and  by  the  wave  breast  and  heave  shoulder,  but  not 
by  the  eating  of  birds10  or  of  meal-offerings. 

1  Hiph.  participle  of  niJ2>  with  pron.  suffix. 

2  Lit.,  prompt,  alert. 

3  i.e.,  What  is  its  use?  And  the  answer  is,  that  it  is  to  fall  in  with  the 
injunction  that  all  must  go,  except  the  class  is  specially  exempted. 

4  See  p.  14,  note  4.  5  See  p.  14. 

6  1JTOJ  lit.,  thy  malehood. 

7  The  1V)D  is  contrasted  with  a  Great  Festival  (EOpH  K"ipp  "a  holy 
convocation").  For  example,  the  first  and  seventh  days  of  Passover  are  holy 
convocations,  but  the  intermediate  ones  are  "middle  holidays"  (D^yiO). 
But  TWO  is  also  used  in  the  Bible  (e.g.,  Lev.  xxiii.  4)  as  a  generic  term  to  include 
great  and  intermediate  holidays  alike. 

8  TJ3  was  a  vow  consisting  of  a  certain  number  of  animals  not  individually 
selected  beforehand.     For  this  and  the  following,  word  see  Lev.  xxii.  23. 

9  i"Q*lp  was  a  vow  consisting  of  animals  from  the  first  individually  selected. 

10  The  priest  who  wrung  the  neck  of  a  bird  offered  by  another  in  sacrifice, 
might  eat  it  along  with  the  blood,  but  this,  the  Talmud  says  above,  does  not 
count  to  him  as  an  offering  on  his  part. 


CHAGIGAH.  35 


Gemara. 


But  according  to  this  it  is  burnt-offerings  on  a  middle  holiday  7 b,  i.  13. 
that  come  from  things  not  previously  consecrated.  Well,  then,  it 
follows  that  on  a  high  holiday  they  come  from  the  tithe.  But  why  ? 
For  surely  it  is  obligatory,  and  everything  which  is  obligatory 
comes  only  from  that  which  is  not  previously  consecrated.  And  if 
thou  sayest,  Then  this  teaches  us  that  burnt-offerings  are  offered  on 
a  middle  holiday,  and  are  not  offered  on  a  high  holiday1,  with 
whom  will  this  view  correspond  1  With  the  house  of  Shammai. 

For  there  is  a  canonical  Mishnah,  viz.,  The  house  of  Shammai  say,  Beytsah, 
Men   bring   peace-offerings    and  do  not  lay  their  hands    on  them,  o^eXse- 
but   not  burnt-offerings ;  but  the  house  of    Hillel  say,  Men  bring  where, 
both    peace-offerings   and    burnt-offerings    and    lay  their  hands   on 
them2.  There  is  a  hiatus  here3,  and  this  is  the  real  teaching. 

It  means  that  burnt-offerings,  vows  and  freewill-offerings  are  brought 
on  a  middle  holiday ;  on  a  high  holiday  they  are  not  brought,  but 
the  burnt-offering  of  a  holocaust  is  brought  even  on  a  high  holiday. 
And  when  it4  is  brought,  it  is  only  brought  from  things  not  pre- 
viously consecrated,  but  peace-offerings  of  joy  are  brought  even  from 
the  tithe.  And  the  Chagigah  of  a  high  holiday,  which  is  the  first 
day  of  the  Passover,  the  house  of  Shammai  say,  is  from  things  not 
previously  consecrated,  but  the  house  of  Hillel  say,  From  the 
tithe.  There  is  also  a  Baraitha  to  this  effect,  Burnt-offerings, 

vows  and  freewill-offerings  are  brought  on  a  middle  holiday ;  on  a 
high  holiday  they  are  not  brought,  but  the  burnt-offering  of  a  holo- 
caust is  brought  even  on  a  high  holiday.  And  when  it  is  brought, 
it  is  only  brought  from  things  not  previously  consecrated,  but  peace- 
offerings  of  joy  are  brought  even  from  the  tithe.    And  the  Chagigah5 

1  If  thoa  sayest,  This  is  only  another  way  of  telling  us  that  it  is  not 
allowed  to  offer  burnt-offerings  on  a  high  holiday  (a  Sabbath  in  the  wider  sense 
of  that  term),  but  only  on  a  middle  holiday. 

2  To  lay  the  hands  on  the  head  of  an  animal  was  a  breach  of  the  Sabbath, 
because  it  so  far  prevented  the  animal  from  having  rest  (Exod.  xxiii.  12).  The 
requirement  of  the  house  of  Shammai,  that  the  hand  be  laid  on  the  head  of  the 
animal,  when  offered  as  a  burnt-offering,  involved,  as  far  as  their  followers  were 
concerned,  the  restriction  of  such  offerings  to  middle  holidays,  as  opposed  to 
high  holidays  (i.e.,  to  Sabbaths  in  the  wider  sense). 

3  i.e.,  the  Mishnah  is  defective.     See  p.  4,  note  4. 

4  The  burnt  offering  of  a  holocaust. 

5  This  Chagigah  was  a  sacrifice  supplementary  to  the  Passover  lamb,  though 
not  itself  necessarily  a  lamb,  for,  while  a  lamb  (Exod.  xii.  3)  was  necessary  for 

3—2 


36  CHAGTGAH. 

7  b,  il.  17.  of  a  high  holiday  which  is  the  first  day  of  the  Passover,  the  house 
of  Shammai  say,  is  from  tilings  not  previously  consecrated,  but  the 
house  of  Hillel  say,  From  the  tithe.  How  is  the  Chagigah  of  a 

high  holiday  which  is  the  first  day  of  the  Passover,  different  from 
that  of  any  other  high  holiday?  R.  Ashi  said,  See,  we  learn 

from  this  that  the  Chagigah  of  the  fifteenth  day1  is  taken  from 
8  a  things  not  previously  consecrated,  but  the  Chagigah  of  the  fourteenth 
not2 ;  consequently  he3  must  from  the  beginning  have  had  the 
opinion  that  the  Chagigah  of  the  fourteenth  day  is  not  an  enact- 
ment of  the  Law.  The  Mishnah  teacher  said,  The  house  of  Hillel 
say,  From  the  tithe*.  But  why?  For  surely  it  is  obligatory,  .and 
everything  which  is  obligatory  comes  only  from  that  which  is  not 
previously  consecrated.  Ola5  said,  This  is  so  in6  the  case  of 

one    making    a    supplementary    offering.  Hezekiah7    said, 

Men  may  supplement  beast  with  beast,  but  they  may  not  supple- 
ment money  with  money.  But  R.  Jochanan  said,  Men  may  sup- 
plement money  with  money,  but  they  may  not  supplement  beast 
with    beast.  A     Baraitha    supports     R.     Hezekiah,    and    a 

Baraitha    supports    R.    Jochanan.  A    Baraitha    supports    R. 

Pent.  xvi.  Jochanan8,  viz.,  The  word    "tribute"  teaches   that   a   man    is    to 
10. 

the  Passover  of  the  fourteenth,  the  passage,  Peut.  xiv.  20,  was  held  to  shew  that 
sheep  or  oxen  were  permissible  for  the  Chagigah  of  that  day.  Finally,  the 
Passover  lamb  itself  came  to  be  merely  supplementary,  and  was  served  out  in 
very  small  portions  after  each  person  had  made  his  actual  meal  on  the 
Chagigah.  Compare  the  Lord's  Supper  following  on  the  d7a7rat  in  the  first  age 
of  the  Church.     See  further  in  Glossary,  Chagigah. 

1  The  fifteenth  day  of  Nisan  (which  consisted  of  the  fourteenth  night  and 
fifteenth  day  according  to  our  reckoning)  was  the  first  day  of  the  Passover. 

2  On  the  fourteenth  day,  just  before  the  sunset  (Exod.  xii.  6)  which 
introduced  the  fifteenth,  at  the  end  of  the  meal,  the  Passover  lamb  was 
distributed,  about  the  size  of  an  olive  being  given  to  each  person.  The  full 
meal  which  preceded  this  distribution  was  "  the  Chagigah  of  the  fourteenth. " 
77/ it  Chagigah,  not  being  the  ceremony  of  the  day,  might  be  taken  from  tithe. 
The  Chagigah  of  the  next  morning  ("  of  the  fifteenth  day  "),  also  making  a  full 
meal,  must  be  from  things  not  previously  consecrated,  inasmuch  as  it  was  the 
ceremony  of  the  day. 

3  viz.,  the  person  who  pilts  the  question.  4  See  p.  34. 

5  Ola  Rabba  (his  full  name)  was  a  friend  of  Rabbi,  and  had  the  same  teacher, 
viz.,  El'azar.     See  p.  16,  note  5;  Jvch.  173  b;  Wolf,  ii.  878. 

6  i.e.,  The  statement  of  the  house  of  Hillel  refers  to. 

7  Son  of  Chia  bar  Abba.     For  approximate  date  see  p.  25,  note  1. 

8  The  order  of  Hezekiah's  and  Jochanan's  views  is  here  reversed  in  accordance 
with  the  Rablnnic  maxim,  End  with  that  with  which  you  begin. 


CHAGIGAH.  37 

bring   his   duty  offering   from    tilings  not    previously  consecrated;  8a,  i.  12. 
and   whence  have  we  got  it   that  if  he  wishes  to  mix  things,  he 
may   mix1?     The    teaching    says,    "According    as    the    Lord    thy  Deut.  xvi. 
God  shall  bless  thee."      A   Baraitha  supports   R.   Hezekiah,  viz.,    °* 
The  word  "tribute  "  teaches  that  a  man  is  to  bring  his  duty  offering 
from   things  not  previously  consecrated.      The  house  of  Shammai 
say,  The  first  day  from  things  not  previously  consecrated,  thence- 
forward from  the  tithe,  but  the  house  of  Hillel  say,  Only  the  first 
meal  from  tilings  not  previously  consecrated,  thenceforward  from  the 
tithe.     And  all  the  rest  of  the  days  of  the  Passover  a  man  is  to  fulfil 
his  duty  with  the  tithe  of  a  beast2.  On  a  high  holiday  what  is 

the  reason  that  he  should  not  do  the  same?  R.  Ashi  said, 

Lest  perhaps,  if  this  were  allowed,  he  might  go  to  tithe  upon  a  high 
holiday,  for  it  is  impossible  to  tithe  upon  a  high  holiday  on  account 
of   the    red   chalk3.  What   passage   is   there   to    shew   that 

"  tribute "   is   a  word   that   denotes   things   not    previously  conse- 
crated ]  The  passage,    "And    king    Ahasuerus   laid    tribute4  Esth.  x.  1. 
upon  the  land." 

Israelites  generally  fulfil  their  duty  with  votes  ami  freeioiR- 
qfferings'3.  Our  Rabbis  have  taught'3  thus,  "And  thou  shalt  rejoice  Deut.  xvi. 
in  thy  feast."  This  means  to  include  in  the  word  joy  all  kinds  **■ 
of  joy.  Hence  wise  men  have  said,  Israelites  generally  fulfil 
their  duty  with  vows  and  freewill-offerings  and  with  tithe  of 
cattle,  and  the  priests  by  the  eating  of  sin-offerings  and  tres- 
pass-offerings, and  by  the  firstborn,  and  by  the  wave  breast  and 
heave  shoulder.  I  should  have  thought  that  they  might  have 

done  it  also  with  birds  and  meal-offerings.  The  teaching  says, 

And  thou  shalt  rejoice  in  thy  Feast,  meaning  things  only  from  which  &  & 

1  The  use  of  the  word  "mix,"  as  excluding  beasts  and  including  money 
(since  money  may  be  mixed  without  our  knowing  it,  but  beasts  cannot),  is  the 
one  point  for  which  the  Talmud  adduces  this  Baraitha,  as  thus  shewn  to 
support  Jochanan's  contention. 

-  The  use  of  the  word  "beast,"  and  the  mention,  just  above,  of  a  meal, 
since  money  cannot  be  eaten,  are  the  two  points  for  which  the  Talmud  adduces 
this  Baraitha,  as  thus  shewn  to  support  Hezekiah's  contention. 

3  Chalk  was  used  to  distinguish  the  animals  selected  for  tithe,  and  to  mark 
them  with  it  was  to  work,  and  so  was  prohibited  on  the  Sabbath. 

4  Inasmuch  as,  from  the  nature  of  the  case,  this  was  an  addition  to  all 
elaims  in  connexion  with  ritual. 

3  See  p.  34. 

6  See  p.  11,  note  2. 


38  CHAGIGAH. 

8  b,  i.  1.  the  Chagigah  may  come.  These1  are  excluded,  for  the  Chagigah 
does  not  come  from  them.  R.  Ashi  said,  This  comes  out  of  the 
expression  "  and  thou  shalt  rejoice."  These  are  excluded,  for  there 
is  no  joy  in  them.  And  R.  Ashi  said,  Pray,  for  what  purpose  does 
the  expression  "in  thy  feast"  occur1?  It  is  to  serve  the  same 
purpose  as  it  served  with  R.  Daniel  bar  Kattinah2.  For  R.  Daniel 
bar  Kattinah  said  that  Rab  said,  How  is  it  that  men  do  not  take 
them  wives  on  a  middle  holiday  1  Because  it  is  said,  "  and  thou 
shalt  rejoice  in  thy  feast,"  and  not  in  thy  wife. 


MlSHNAH. 

I.  (5)  He  who  has  many  to  eat  with  him  and  few  posses- 
sions, brings  many  peace-offerings  and  few  burnt-offerings.  He 
who  has  many  possessions  and  few  to  eat  with  him,  brings  many 
burnt-offerings,  and  few  peace-offerings.  If  a  man  have  little 
of  both,  to  his  case  applies  the  saying  about  the  meah  of  silver 
and  the  two  pieces  of  silver3.  If  he  have  much  of  both,  to  his 
Deut.  xvi.  case  apply  the  words,  "every  man  shall  give  as  he  is  able4, 
according  to  the  blessing  of  the  Lord  thy  God,  which  he  hath 
given  thee." 


17 


Gemara. 

Many  peace-offerings — whence  does  he  bring  them  1  For  behold, 
he  has  them  not.  R.  Chasda  said,  He  supplements5,  and  brings 
a  large  bullock.  R.  Shesheth"  said  to  him,  Behold,  they  say,  Men 
supplement  beast  with  beast.  What  did  he  mean?     If  you 

1  Birds  and  meal-offerings. 

1  Towards  the  end  of  the  2nd  century. 

:f  As  a  minimum.     See  p.  2. 

4  Lit.,  "according  to  the  gift  of  his  hand." 

5  i.e.,  He  sells  the  small  bullock,  and  adding  some  money  to  the  price, 
purchases  a  larger  animal. 

6  A  pupil  of  Hunna.  He  flourished  at  the  end  of  the  3rd  and  beginning 
of  the  4th  centuries.  He  was  blind,  and,  as  it  was  essential  that  those  who 
taught  from  the  Law  should  read  its  words,  he  (like  other  blind  Rabbis)  learned 
the  Targum  by  heart,  that  he  might  base  his  expositions  on  it,  as  repre- 
senting the  sense  and  being  the  nearest  approximation  to  the  words  of  the  Law. 
See  Juch.,  p.  196  a ;  Wolf,  ii.  882. 


CHAGIGAH.  39 

say,  He  meant  this,  viz.,  Behold,  they  say,  Men  supplement  beast 
with  beast,  but  not  money  with  money,  then  he  ought  to  have  said 
to  him,  Men  do  not  supplement  money  with  money.  But  this  is 
what  he  meant,  viz.,  Behold,  they  say,  Men  also  supplement  beast 
with  beast1.  To  whose  teaching  is  this  to  be  attached?     For 

it  does  not  accord  with  Hezekiah,  and  it  does  not  accord  with 
R.  Jochanan2.  And  if  you  say,  It  is  Gemaric  teachers  who  are 
at  variance,  but  the  Mishnic  teachers  are  not  at  variance,  I  reply 
that  there  is  a  teaching3  which  says,  The  first  meal  shall  come  from 
things  not  previously  consecrated.  In  what  sense  is  the  ex- 

pression "the  first  meal"  used  here?  It  means,  The  money  equiva- 
lent of  the  first  meal  shall  come  from  things  not  previously  conse- 
crated. 

Ola  said  that  Resh  Lakish  said,  If  a  man  set  apart  ten  beasts 
for  his  Chagigah,  he  may  bring  five  on  the  first  high  holiday,  and 
may  again  bring  five  on  the  second  high  holiday4.  R.  Jochanan 

said,  When  he  has  finished,  he  cannot  bring  again.  R.  Abba5 

said,  But  they6  do  not  really  differ.     The  one  is  the  case  where  he 

1  i.e.,  He  could  sell  the  small  bullock,  and,  adding  its  price  to  other  money, 
buy  a  larger  one,  or,  he  could  buy  another  small  one  and  offer  the  two. 

2  See  p.  36. 

3  See  p.  37,  where  the  house  of  Hillel  say  it.  The  argument  is,  It  does  not 
seem  merely  a  matter  of  dispute  between  Gemaric  teachers.  In  Mishnic  times 
also  there  appears  to  have  been  a  difference  of  opinion  on  tbe  point.  For  on 
the  one  hand  Jochanan,  a  Mishnic  teacher  (see  for  his  date  p.  11,  note  7),  says 
that  "  men  supplement  money  with  money,  but  they  may  not  supplement  beast 
with  beast "  (p.  36),  while  on  the  other  hand  the  house  of  Hillel  speak  of  a 
meal,  and  does  not  this  word  (see  p.  37,  note  2)  exclude  the  idea  of  money  ? 
The  reply,  reconciling  the  two  teachings,  is  that  the  word  meal  may  be  taken  to 
include  its  money  equivalent. 

4  It  may  here  be  noted  that  it  became  the  practice  among  the  Jews  in 
Babylon  and  througbout  the  world  generally,  first  in  the  case  of  the  New  Year 
festival,  and  then  in  that  of  all  the  great  Feasts  (not  Fasts),  to  keep  two 
consecutive  days,  in  order  that  they  might  insure  the  inclusion  of  the  right 
time,  which  those  in  Palestine  ascertained  by  actual  observation  of  the  new 
moon.  See  Edersheim,  The  Temple,  its  Ministry,  etc.,  pp.  170 — 172.  A  reason 
which  is  assigned  for  the  continuance  of  this  custom  in  times  when  astro- 
nomical error  on  the  subject  was  no  longer  possible,  is  to  enable  Jews,  even 
though  living  on  opposite  sides  of  the  globe,  and  therefore  Bubject  to  a 
difference  of  as  much  as  twelve  hours  in  local  time,  thus  to  keep  at  least  one 
day  in  common. 

5  When  this  name  is  used  thus  absolutely  it  is  equivalent  to  Rab,  for  whom 
see  p.  20,  note  2. 

6  Ola  and  Jochanan. 


40  CHAG1GAH. 

8  b,  ii.  6.     keeps  silence,  the  other  where  he  declares  his  intention.  This 

expression,  When  he  keeps  silence — explain  it'.  Perhaps  there  was 
not  time  in  the  day  to  bring  them.  In  that  case  they  are  not 
brought,  because  there  was  not  time  in  the  day.  But2  perhaps 
he  has  none  to  eat  with  him3.  In  that  case  they  are  not  brought, 
because  he  has  none  to  eat  with  him.  No ;  this  is  not  such  a 

case ;  and  so  far  as  this  goes,  it  is  necessary  that  he  should  bring 
them.  For  there  is  time  in  the  day,  and  he  has  people  to  eat  with 
him.  Inasmuch  as  he  did  not  bring  them  at  the  earlier  time4,  learn 
from  this  that  he  left  them  behind  intentionally ;  and  this  also  is 
the  purport  of  the  story,  how  when  Rabbin8  came,  R.  Jochanan 
said,  If  a  man  set  apart  ten  beasts  for  his  Chagigah,  he  may  bring 
five  on  the  first  high  holiday,  and  may  again  bring  five  on  the 
second  high  holiday.  They6  are  in  appearance  difficult  to  recon- 

cile7, but  in  reality  not.     For  learn  from  this  that  the  one  is  the 
case  when  he  keeps  silence,  the  other  when  he  declares  his  inten- 
tion".    Learn    from    this    that   the  point  has  been  also   distinctly 
9  a  settled.  R.  Shemen9  bar  Abba  said   that   R.  Jochanan  said, 

They  have  only  taught  this10,  when  it  is  not  ended11,  but  if  it  is 
ended,  he  may  bring  again.  What  is  ended?  If  you  say,  It  means 
that  he  has  ended  his  offerings,  how  can  he  bring  any  more  1  But 
the  teaching  means,  When  the  day  is  not  ended,  but  if  the  day 
is  ended,  he  may  bring  again. 

I  See  p.  27,  with  note  3. 

3  ^+}- 

:i  And  the  meat  would  not  all  keep  until  the  next  day. 

*  lteadNOpmD(  =  N»p+n+1+)0). 

5  For  notices  of  him,  connecting  him  also  with  Abai,  Ami,  Asi,  and 
Jeremiah,  see  Juch.,  p.  187  a. 

H  The  two  statements  of  Jochanan. 
7  HTHN,  invicem. 

*  Of  bringing  them  on  different  days. 

!)  Spelt  \DW  when  it  occurs  again  in  this  treatise.  For  reference  sec  Index. 
He  was  a  disciple  of  Jochanan,  for  whom  see  p.  11,  note  7. 

10  viz.,  that  the  man  may  not  postpone  any  part  of  his  offerings, 

II  viz.,  (as  it  is  subsequently  explained  in  the  text)  when  the  approach 
of  sunset  has  not  yet  necessarily  brought  offerings  to  an  end  for  that 
day. 


CHAGIGAH.  41 


MlSHXAH. 


I.  (6)  He  who  has  not  observed  the  Feast  on  the  first  9  a,  L  5. 
high  holiday  of  the  Feast,  may  keep  the  Feast  during  any  part 
of  its  extent,  even  including  the  last  high  holiday  of  the  Feast ; 
but  if  the  whole  period  be  passed,  and  he  have  not  observed 
the  Feast,  he  is  not  bound  afterwards.  It  is  with  reference 
to  such  a  person  that  the  words  are  used,  "  That  which  is  Eccles.  i. 
crooked  cannot  be  made  straight :  and  that  which  is  wanting 
cannot  be  counted." 

(7)  R.  Simeon  bar  Manassea1  says,  Who  is  this  that  is 
crooked,  that  cannot  be  made  straight  ?  This  is  he  who 
forms  an  incestuous  connexion  and  begets  therefrom  a  bastard 
child.  If  you  should  say,  Nay,  it  has  to  do  with  theft  and 
plunder;  but  no,  for  he  could  make  restitution  of  it,  and  be 
made  straight.  R.  Simeon  ben  Jochai*  says,  Nothing  is 

called  crooked  but  that  which  was  straight  at  the  beginning 
and  has  become  crooked,  and  what  is  this  ?  This  is  a  learned 
pupil,  who  severs  himself  from  the  Law. 

Gemara. 

Whence  do  you  gather  this3?  R.  Jochanan  said   in  the 

name  of  R.  Ishmael,  The  same  word,  Restraint4,  is  used  of  the  seventh 
day  of  Passover3,  and  of  the  eighth  day  of  the  Feast  of  Tabernacles". 
What  is  true  of  the  former  as  regards  postponement7  of  payments, 

1  Flourished  in  the  time  of  Rabbi.     See  p.  2,  note  9,  and  Jueh.,  p.  79  a. 

2  A  pupil  of  Akiba  (for  notice  of  whom  see  p.  15,  note  8).  S.  ben  Jochais 
"  whole  life  was  absorbed  in  the  study  of  Kabala,  in  which  science  he  has  ever 
been  regarded  as  one  of  the  most  eminent  masters."  Etheridge,  whose  account 
of  him  see  (pp.  80—83). 

3  *^*D  ^ilJD,  lit.,  Whence  these  words?  viz.,  the  first  part  of  the  Mishnah, 
down  to  the  words,  "  the  last  high  holiday  of  the  Feast." 

5  Dent.  xvi.  8.  A.V.  and  R.Y.  "a  solemn  assembly,"  A.Y.  marg.  "restraint," 
R.V.  marg.  "closing  festival." 

6  Lev.  vviii.  36,  Numb.  xxix.  35,  A. V.  and  R.V.,  as  in  Dent. ;  A.V.  marg.  in 
Lev.  "  day  of  restraint." 

7  Lit.,  things  transferable,  substitutions;  in  other  words,  things  that  are 
valid,  though  offered  on  days  subsequent  to  the  first  day.     See  p.  2,  note  5. 


42  CHAGIGAH. 

9  a,  i.  22.  the  same  is  true  of  the  latter.  The  word  is  used  in  an  unrestricted 
way1.  For  if  it  were  not  used  in  an  unrestricted  way,  the  force  of 
the  argument  drawn  from  it  might  have  been  broken  by  saying, 
Whereas  the  seventh  day  of  Passover  is  not  separated  from  those 
that  precede  it,  you  may  say  that  the  eighth  day  of  the  Feast  of 
Tabernacles  is  separated  from  those  that  precede  it2.  Assuredly,  it 
is  used  in  a  wholly  unrestricted  sense.  What  does  restraint 

really  mean?     That  one  is  restrained  from  acts  of  work.     But  we 

Deut.  xvi.  have  the  passage,  "Thou  shalt  do  no  work3."     Why  then  has  the 

8-  Merciful  One  written  me  Restraint?  But  learn  from  it  that 

it  was  to  give  the  unrestricted  sense  of  the  word4.  And  a 

Baraitha  brings  out  the  same  thing  thus.     For  there  is  a  Baraitha, 

Lev.  xxiii.  "And  ye  shall  keep  it  a  feast  unto  the  Lord  seven  days."  One 
might  have  thought  from  this  passage  that  one  was  to  go  on  sacri- 
ficing all  seven  days.  No,  for  the  teaching  says  "it."  Thou  art 
to  sacrifice  "it,"  and  thou  art  not  to  sacrifice  all  seven  days.  If  so, 
why  have  we  seven  stated  as  the  number  of  the  days  of  the  Feast  ? 
For  postponements  of  payments;  and  whence  do  you  gather  that  if 
a  man  has  not  observed  the  Feast  on  the  first  high  holiday  of  the 
Feast,  he  is  to  go  and  sacrifice  during  any  part  of  its  extent,  even 

Lev.  xxiii.  including  the  last  high  holiday?  Because  the  teaching  says,  "Ye 
shall  keep  it  in  the  seventh  month."  If  it  had  merely  said,  In  the 
seventh  month,  one  might  have  thought  that  one  was  to  go  and 
sacrifice  the  whole  month.  No;  for  the  teaching  says  "it."  Thou 
art  to  sacrifice  "  it "  and  thou  art  not  to  sacrifice  further. 

And  what  about  postponed  offerings?  R.  Jochanan  says, 

Postponed  offerings  are  from5  the  first  day;    but  R.  Oshaia  says, 

1  The  word  J"n.VJ|  being  applied  to  the  closing  day  of  both,  and  not  in  any 
limited  or  special  sense  in  either  passage,  it  follows  that,  in  the  absence  of  any 
such  limitation,  all  things  that  are  true  of  the  one  are  true  of  the  other,  save 
those  six  things,  which  are  particularly  mentioned  elsewhere  as  distinguishing 
them.     Otherwise  rnVV.i  thus  applied  to  both,  would  be  unfitly  used,  a  tiling 

impossible  in  Holy  Writ. 

2  On  the  8th  day  of  Tabernacles,  the  Jews  do  not  sit  in  the  tabernacle,  in 
which  they  take  their  meals  during  the  earlier  days. 

8  If  therefore  T\y£]}  were  used  in  that  sense  here,  it  would  be  superfluous, 
which  is  impossible.     This  then  cannot  be  its  meaning. 

4  That  so  you  might  be  able  to  argue  from  the  7th  day  of  Passover  to  the 
8th  day  of  Tabernacles. 

5  Lit.,  for,  i.e.,  with  reference  to  that  day  only. 


41 


CHAGIGAH.  43 

Postponed  offerings  are  on  any  one  day  for  another1.  "\\  hat  9  a,  ii.  12. 

practical  difference  is  there  between  them?  R.  Zera  said,  If  a 
man  is  lame  on  the  first  day  and  cured  on  the  second  day,  here  is 
a  difference  between  them.  R.  Jochanan  said,  Postponed  offerings 
are  from  the  first  day.  Inasmuch  as  he  was  not  fit  on  the  first 
day,  he  is  not  fit  on  the  second  day ;  but  R.  Oshaia  said,  Post- 
poned offerings  are  one  day  for  another;  although  he  was  not  fit 
on  the  first  day,  he  was  fit  on  the  second. 

But  how  could  R.  Jochanan  have  said  this  ?  For  surely  Heze- 
kiah  said,  A  Nazirite,  if  again  polluted  on  the  eighth  day,  must 
bring  an  additional  offering8,  but  if  in  the  previous  night,  he  need 
not  bring  it3;  but  R.  Jochanan  said,  Nay,  in  the  latter  case4  also  he 
must  bring  it.  R.  Jeremiah  said,  A  case  of  defilement  is  a 

different  matter5,  for  payments  postponed  from  it  are  made  at  a 
second  Passover6.  R.  Papa  objects  tor  this  and  says,  It  will  be  9  b 

all  right  according  to  him  who  says,  The  second  Passover  admits 
of  offerings  postponed  from  the  first;  but  according  to  him  who 
says,  The  second  is  an  independent  Festival,  where  is  your  argu- 
ment8? But  R.  Papa  said,  that  R.  Jochanan  considered  that  the 


1  i.e.,  for  any  preceding  day.  not  only  2nd  for  1st,  but  also  3rd  for  2nd,  etc. 
-  Because  he  has  come  out  of  his  former  uncleanness,  and  incurred  a  fresh 
uncleanness. 

3  Because  he  has  not  come  out  of  his  former  uncleanness,  and  therefore  that 
which  he  has  now  contracted  may  be  dealt  with  as  a  continuation  of  the 
former. 

4  Lit.,  in  the  night.  Jochanan's  reason  was,  that  in  the  previous  night  the 
man  was  to  all  intents  and  purposes  clean,  though,  to  offer  the  sacrifice  of 
purification,  sunrise  must  be  awaited.  He  will  therefore  now  be  obliged  to  make 
his  offering  not  only  for  the  former,  but  also  for  the  newly  incurred  uncleanness. 
The  bearing  of  this  upon  the  case  which  is  in  course  of  discussion  in  the  text 
consists  merely  in  the  fact  that  Jochanan  was  thought  thus  virtually  to  have 
admitted  the  principle  that  payments  are  "one  day  for  another,"  and  not  "  for 
the  first  day  only." 

5  i.e.,  different  from  the  kind  of  postponed  offering  hitherto  treated  of. 

6  This  later  passover  (jbj5  nDS),  based  on  Numb.  ix.  10  sqq.,  differed  from  the 
earlier  in  the  following  points:  lc.  It  lasted  but  one  day.  2°.  It  was  not 
required  that  the  Hallel  should  be  sung  before  the  meal,  but  only  when  the 
lamb  was  slain.  3°.  It  was  not  necessary  that  leaven  should  be  removed  from 
the  houses.  See  Diet,  of  Bible,  s.  v.  "Passover,"  where  Pesachim  ix.  3  is 
quoted. 

7  Lit.,  lays  hold  of. 

8  Lit.,  What  is  there  to  say? 


44  CHAGIGAH. 

9  b,  i.  4.      night  is  not  to  be  included  in  the  seven  days  of  cleansing1.  But 

how  could  R.  Jochanan  have  said  this?  For  lo,  R.  Jochanan  said 
elsewhere,  If  a  man  has  had  one  emission  in  the  night  and  two 
in  the  day,  he  must  bring  an  additional  offering2;  if  two  in  the 
night  and  one  in  the  day,  he  need  not  bring  it3;  and  if  thou  dost 
imagine  that  R.  Jochanan  considered  that  the  night  is  not  to  be 
included4,  then,  if  there  were  two  in  the  night  and  one  in  the  day, 
he  must  bring.  But,  it  is  answered,  R.  Jochanan  was  adopting 

the  words  of  the  other  speaker,  viz.,  that  the  night  is  to  be  included. 
"Adopting  the  words  of  the  other  speaker,"  say  you?  Of  course 
there  would   then    be  nothing  further  to   argue  about.  No; 

two  in  the  day  and  one  in  the  night  were  necessary  for  him5.  I 
might  otherwise  have  taught  that  it  would  be  according  to  the 
viewb  of  R.  Shisha  son  of  R.  Idai;  but  we  learn  from  this  that  it 
is  according  to  R.  Joseph7. 

If  the  Feast  has  passed  and  he  has  not  offered,  he  is  not  bound 

Eccles.  i.  to  make  another  offering,  and  with  regard  to  this  it  is  said,  "  That 
which  is  crooked  cannot  be  made  straight :  and  that  which  is  want- 
ing cannot  be  counted."  Bar  He  He"  said  to  Hillel,  This  ex- 
pression to  "be  counted'"'  must  mean  to  "be  filled10."  Nay,  but 
this  is  the  sense.  His  fellows  counted  upon  him  to  fulfil  a  positive 
command  and  he  was  not  counted  among  them. 

There  is  a  Baraitha,   Thus  also  is  explained,  "That  which   is 

1  Lit.,  is  not  lacking  the  time,  i.e.,  the  time  requisite  to  qualify  for  the 
complete  fulfilment  of  a  duty.  In  this  case  then  it  means  that  Jochanan 
considered  that  the  man  was  already  clean,  although,  the  morning  not  having 
come,  his  sacrilice  had  not  yet  been  offered.  To  take  a  different  kind  of  case,  a 
lame  man  is  lacking  time,  because  the  time  which  must  pass  before  he  is 
qualified  to  offer  (which  time  in  his  particular  case  lasts  as  long  as  he  is  lame) 
has  not  elapsed,  and  consequently  he  has  no  duty  to  fulfil. 

2  Because  to  all  intents  and  purposes  he  has  been  cleansed  already. 

3  Because  that  appears  to  be  a  prolonged  uncleanness. 

4  Lit.,  is  not  lacking  the  time,  i.e.,  that  as  soon  as  the  sun  has  set,  the  man 
is  clean. 

5  Jochanan. 

B  Lit.,  grip  or  grasp. 

7  Their  views  are  given  in  niJlH?  8  a. 

8  Also  on  the  principle  of  Gematria,  or  substitution  of  letters  (see  Wolf,  ii. 
820),  called  Ben  Bag  Bag  (H.e-?]  =  »  =  2  +  'd  =  2  +  )),  a  contemporary  of  Hillel 
and  Shammai.     See  Dr  Taylor,  p.  Ill,  note  50,  for  further  notices  of  him. 


CHAGIGAF.  45 

crooked  cannot  be  made  straight."  This  means  the  man  who  has  9  b,  L  17. 
failed  in  reading  the  Sh'ma'  of  the  morning,  or  in  reading  the 
Sh'ma'  of  the  evening,  or  who  has  failed  in  the  morning  prayer  or 
in  the  evening  prayer.  "And  that  which  is  wanting  cannot  be 
counted."  This  means  the  %  man  whose  fellows  counted  upon  him 
to  fulfil  a  positive  command,  and  he  was  not  counted  among  them. 
Bar    He    He    said  to   Hillel,    What   is  that   which   is  written, 

"Then  shall  ye  return  and  discern  between  the  righteous  and  the  Mai.  iii. 

.  .  18 

wicked,  between  him  that  serveth  God  and  him  that  serveth  Him    ' ' 

not"1    The  righteous  and  he  that  serveth  God  are  identical  terms,  the 

wicked  and  he  that  serveth  Him  not  are  identical  terms.  He 

said  to  him,   He  that  serveth  Him  and  he  that  serveth  Him  not 

are  both  absolutely  righteous,  but  he  that  repeateth  his  portion  a 

hundred  times  is  not  like  him  that  repeateth  his  portion  a  hundred 

and  one  times.  He  said  to  him,  Then  by  reason  of  one  time 

is  he  called   "him  that  serveth  Him  not"?  He  said  to  him, 

Yes,  go  and  learn  from  the  mule-drivers'  market  how  they  say,  Ten 

parasangs  for  a  zouza1,  but  eleven  parasangs  for  two  zouzas. 

Elijah2  said  to  Bar  He  He,  but  some  say,  to  R.  Eliezer3,  "What 
is  the  meaning  of  the  passage,  "Behold,  I  have  refined  thee,  but  not  Is-  xlviii. 
as  silver ;  I  have  tried  thee  in  the  furnace  of  affliction"?  It 

means  that  the  Holy  One,  blessed  be  He,  searched  out4  all  good 
qualities  to  give  to  Israel,  and  found  only  poverty.  Samuel, 

or,  if  you  like,  R.  Joseph5,  said,  This  accords  with  the  proverbial 
saying,  Poverty  befits  a  Jew,  as  a  red  leather  trapping  a  white 
horse. 

B..  Simeon  ben  Manassea  says,  What  sort  of  person  is  this,  that 
is  crooked  and  that  cannot  he  made  straight?  This  is  he  who 
forms  an  incestuous  connexion  and  begets  therefrom  a  bastard  child, 

1  For  zouza  set  p.  20,  note  5. 

-  The  prophet  was  believed  to  appear  suddenly  from  time  to  time  on  earth 
and  address  himself  to  some  Eabbi.     Cf.  p.  12,  note  6. 

3  The  name,  thus  used  absolutely,  stands  for  Eliezer  ben  Hyrkanus,  the 
famous  pupil  of  Jochanan  ben  Zakkai  (p.  10,  note  6),  and  teacher  of  Akiba 
(p.  15,  note  8).  He  founded  a  school  at  Lod  (see  p.  9)  in  rivalry  to  that  of 
Jabneh,  and  in  course  of  time  suffered  excommunication.  For  further  par- 
ticulars of  him  and  specimens  of  his  sayings  see  Dr  Taylor  (who  styles  him 
'•  the  typical  traditionalist "),  pp.  47—50  with  notes;  Wolf,  iv.  403—5;  Etheridge, 
pp.  61,  62. 

4  Lit.,  went  round  for. 

5  Samuel's  pupil's  pnpil.     See  p.  20,  note  3. 


46  CHACxIGAH. 

91),  ii.  24.  etc.1     If  he  beget,  yes2;   if  he  do  not  beget,  no.  And  lo, 

there  is  a  Baraitha3.  R.  Simeon  ben  Manassea  says,  In  case  of 
a  thief  it  is  possible  that  he  may  restore  that  which  he  has  stolen, 
and  so .  it  may  be  made  good ;  in  case  of  a  robber,  it  is  possible  that 
he  may  restore  his  plunder,  and  so  it  may  be  made  good;  but  he 
that  approaches  a  man's  wife,  and  so  makes  her  unfit  for  her 
husband,  is  cut  off  from  the  world,  and  goes  to  his  own  place4. 

R.  Simeon  ben  Jochai  says,  One  does  not  say,  Investigate  a 
camel,  investigate  a  pig5,  but  investigate  a  lamb.  And  what  kind  of 
person  is  this?  This  is  the  pupil  of  a  wise  man,  who  has  separated 
himself  from  the  Law.  R.  Jehudah  ben  Lakish6  said,  Every 

pupil  of  a  wise  man,  who  has  separated  himself  from  the  Law,  to 
Prov.  him  does  the  passage  refer,  which  says,  "As  a  bird  that  wandereth 

xxvn.  8.      from  her  nest,  so  is  a  man   that  wandereth  from  his  place,"  and 
Jer.  ii.  5.    that  which  says,  "What  unrighteousness  have  your  fathers  found 
in  me,  that  they  are  gone  far  from  me?"  There  is   no  diffi- 

culty7. The  one  case  has  to  do  with  his  unmarried  sister,  the  other 
with  another  man's  wife".  And,  if  you  like,  I  will  say  that  both 
of  them  have  to  do  with  another  man's  wife,  and  yet  there  is  no 
difficulty.  The  one  is  the  case  of  a  man  who  has  to  use  violence, 
10  a  the  other  of  one  whose  approaches  are  admitted.  And,  if  you  like, 
I  will  say  that  both  are  cases  of  one  who  has  to  use  violence,  and 
yet  there  is  no  difficulty.  The  one  is  the  case  of  the  wife  of  a 
priest,  the  other  that  of  the  wife  of  an  ordinary  Israelite. 
Zech.  viii.  "  Neither  is  there  any  peace  to  him  that  goeth  out  or  to  him 
that  cometh  in."     Rab  says,  It  means  when  a  man  leaves  off9  from 

1  See  p.  41.     The  quotation  is  not  made  with  strict  verbal  accuracy. 

2  Because  in  that  case  he  cannot  get  rid  of  the  results  of  the  sin. 

3  In  which,  unlike  the  passage  immediately  preceding,  Simeon  condemns  the 
act  as  sinful  in  itself  without  any  reference  to  its  results.  This  constitutes  an 
apparent  difficulty  which  is  presently  cleared  up. 

4  Lit.,  goes  (to  the  place  meet)  for  him. 

5  For  these  are,  and  always  were,  obviously  unclean,  while  the  case  which 
the  passage  under  discussion  refers  to  is  that  of  one  who  has  become  crooked. 

6  A  contemporary  of  Eabbi  (end  of  2nd  and  beginning  of  3rd  century).  See 
p.  2,  note  9,  and  Wolf,  ii.  874. 

7  In  reconciling  the  apparently  conflicting  traditions  as  to  Simeon  ben 
Manassea's  view. 

8  If  it  be  a  married  woman  whom  he  approaches,  the  man  goes  ad  diabolum, 
whether  a  child  ("TOO)  be  born  or  not;  if  it  be  his  unmarried  sister,  then,  only 
if  a  child  is  born,  and  so  for  the  two  cases  which  immediately  follow. 

9  Lit.,  goes  out. 


10 


CHAGIGAH.  47 

speaking  Halachah '  to  speak  Bible  only,  he  has  no  more  peace ;  but  10  a,  i.  5. 
Samuel  said,  This  is  he  who  deserts  the  Talmud-  for  Mishnah.     But 
R.  Jochanan  said,  Even  if  he  go  from  one  Talmud  to  the  other3. 


Mishnah. 

I.  (8)  The  rules  concerning  the  dissolving  of  vows  fly 
about  in  the  air,  and  there  is  nothing  upon  which  they  can  rest. 
The  Halachoth  concerning  Sabbath,  Chagigoth,  and  trespasses4, 
behold,  they  are  as  mountains  suspended  by  a  hair,  for  lo !  the 
Bible  teaching  is  little  and  the  Halachoth  manifold.  The 
legal  decisions5  and  the  Temple  services,  the  things  clean  and 
unclean,  and  cases  of  unlawful  unions,  have  something  on  which 
they  may  rest,  and  these  are  the  principal  things  of  the  Law. 

Gemara. 

There  is  a  Baraitha.     R.   Eliezer  says,  They6  have   something 
upon  which  they  may  rest,  for  it  is  said,  "  when  he  shall  separate,"  Lev.  xxvii. 
"when  he  shall  separate,"  twice7.     One  separation  has  to  do  with  Zjg 
binding  and  one  separation  with  dissolving.     R.  Joshua  says,  They 
have  something' upon  which  they  may  rest,  for  it  is  said,  "Where-  Ps.  xcv. 
fore  I  sware  in  my  wrath."     In  my  wrath  I  sware,  and  I  relented8. 
R.  Isaac9  says,  They  have  something  upon  which  they  may  rest,  for 

1  See  Glossary.  »  i.e.,  Gemara. 

3  From  the  Jerusalem  to  the  Babylonian  Talmud,  or  vice  versa.  For  pas- 
sages further  illustrating  the  Eabbinic  view  as  to  the  respective  merits  of 
Scripture  and  tradition  see  Hershon,  Talmudic  Miscellany,  chap.  xi.  no.  33, 
with  note  and  references ;  also  Longfellow's  Golden  Legend, 

"  The  Kabala  and  Talmud  hoar 
Than  all  the  prophets  prize  I  more, 
For  water  is  all  Bible  lore, 

But  Mishna  is  strong  wine." 

4  The  appropriation  of  holy  things  to  secular  uses. 

5  On  the  part  of  the  courts,  as  dealing  with  ordinary  offences. 

6  viz.,  the  dissolving  of  vows. 

7  Used  on  each  occasion  in  reference  to  vows. 

8  Lit.,  I  turned  round  in  myself.  Upon  this  verse  accordingly  may  be  founded 
teaching  as  to  the  dissolving  of  vows. 

9  He  was  a  contemporary  of  Jochanan  ben  Eliezer  (  =  ben  Naphcha  ;  see 
p.  11,  note  7),  of  Ami  (see  p.  17,  note  3),  and  of  Nachman  ben  Jacob,  an  asso- 
ciate of  Hunna  (see  p.  11,  note  5). 


48 


CHAGTGAH. 


10  a,  i.  17. 

Exod. 
xxxv.  5. 
Ps.  cxix. 
100. 


Numb, 
xxx.  3, 
E.V.  2. 


it  is  said,  "Whosoever  is  of  a  willing  heart."  Chananiah1,  nephew 
of  R.  Joshua,  says,  They  have  something  on  which  they  may  rest, 
for  it  is  said,  "I  have  sworn  and  have  fulfilled  it,  that  I  will 
observe  thy  righteous  judgments."  R.  Jehudah  said  that  R. 

Samuel  said,  If  I  had  been  there,  I  would  have  said  to  them,  Mine 
is  much  better  than  yours,  for  it  is  said,  "  He  shall  not  break  his 
word."  He  is  not  to  break  it,  but  afterwards  it  may  be  broken2 
for  him.  Rabba   said,   There  is   an   objection  to  all  of  them 

except  Samuel's,  for  there  is  no  objection  to  his.  For  if  we  take 
that  of  R.  Eliezer,  perhaps  the  truth  rests  with  R.  Jehudah,  who 
said  it  in  the  name  of  R.  Tarphon3,  for  there  is  a  Baraitha,  R.  Je- 
hudah says  in  the  name  of  R.  Tarphon,  I  grant  fully  that  neither 
of  them  is  a  Nazirite,  for  the  state  of  a  Nazirite  is  not  given  except 
on  condition  of  separation4.  If  we  take  the  words  of  R.  Joshua, 
perhaps  the  meaning  is  this,  I  sware  in  my  wrath,  and  I  will  not 
relent.  If  we  take  the  words  of  R.  Isaac,  perhaps  it  is  to  exclude 
the  explanation  of  Samuel,  for  Samuel  said,  If  a  man  has  deter- 
mined in  his  heart,  it  is  further  needful  that  he  should  utter  it 
with  his  lips.  Lo,  we  learn  from  this5,  that  even  though  he  has 
not  uttered  it  with  his  lips6,  he  is  bound.  If  we  take  the  words 
of  Chananiah,  nephew  of  R.  Joshua,  perhaps  it  is  as  R.  Gidel7 
reported  that  Rab  said;  for  R.  Gidel  said  that  Rab  said,  Whence 

1  In  the  first  half  of  the  2nd  century. 

2  i.e.,  dissolved. 

3  Head  of  the  Academy  of  Lod  (see  p.  9,  note  11),  a  contemporary  of  Akiba. 
He  was  a  priest,  and  wealthy.  There  are  no  grounds  for  identifying  him  with 
the  Tryphon  with  whom  Justin  Martyr  held  a  disputation.  One  of  his  sayings 
(see  Pirke  Aboth  ii.  19)  may  be  considered  sufficiently  noteworthy  to  quote  here. 
"  The  day  is  short,  and  the  task  is  great,  and  the  workmen  are  sluggish,  and  the 
reward  is  much,  and  the  master  of  the  house  is  urgent.  He  said,  It  is  not  for 
thee  to  finish  the  work,  nor  art  thon  free  to  desist  therefrom."  He  was  present 
at  the  death  of  Jochanan  ben  Zakkai.  See  p.  10,  note  0,  and  for  further  par- 
ticulars Wolf,  ii.  836,  409. 

4  It  is  only  the  last  clause  of  Tarphon's  statement  which  is  germane  to  the 
matter  in  hand.  The  point  is  that  one  of  tho  two  occurrences  of  separation  (see 
above)  is  accounted  for,  inasmuch  as  this  expression  is  thus  applied  to  the 
Nazirite.  As  there  is  but  one  other  occurrence  of  it  in  the  Bible,  and  as  that 
one  must  be  applied  to  the  binding  of  vows,  it  follows  that  there  is  none  left  to 
apply  to  the  dissolution  of  vows.  In  Numb.  A.V.  renders  XvQ*  as  above,  not 
so  in  Lev. ;  and  R.V.  differs  in  both. 

0  From  Isaac's  words. 

"  But  only  willed  it  in  his  heart. 

'  About  A.r>.  2.50.     See  Wolf,  ii.  870. 


CHAGIGAH.  49 

do  we  find  that  an  oath  is  meritorious1?     Because  it  is  said,  "I  10 a,  ii.  14. 
have  sworn  and  have  fulfilled  it  that  I  will  observe  thy  righteous  **?.  cxrx- 
judgments."     But   the  words   of    Samuel    are    open    to    no    objec- 
tion. Rabba  said,  or,  if   you    like,   R.  Nachman   bar   Isaac2 
said,  This  accords  with  the  proverbial  saying,  Better  is  one  grain  of 
pepper  than  a  basket  full  of  dates. 

Halachoth  concerning  Sabbath.  But  there  is  much  in  Holy  Writ 
concerning  it3.  Nay,  but  it  was  necessary4,  so  as  to  agree  with 

the  words  of  R.  Abba,  for  R.  Abba  said,  He  who  digs  a  hole  on  the 
Sabbath,  when  it  is  only  needed  for  the  sake  of  the  earth  from  it5, 
is  permitted  to  do  so.  According  to  whom  is  this  teaching  ? 

According  to  R.  Simeon,  who  said,  A  work  which  is  not 
necessary  for  its  own  sake6  is  permitted.  If  thou  sayest,  Accord- 
ing to  R.  Jehudah,  his  teaching  is  that  there  are  two  cases  to  be 
distinguished,  and  that  in  the  one  the  man  does  something  which 
effects  good,  in  the  other  harm.  "What  is  the  meaning  of  the 

expression,  as  mountains  suspended  by  a  hair?  It  refers  to  the  fact 
that  the  traditional  Law  forbids  work  requiring  thought7,  whereas 
Holy  "Writ  makes  no  mention  of  work  requiring  thought.  10  b 

Chagigoth.     But  there  is  much  in  Holy  "Writ  concerning  them. 

Nay,  but  it  was  necessary,  so  as  to  agree  with  what  R.  Papa 

said  to  Abai,  viz.,  W7hence  is  it  that  the  passage,  "  and  ye  shall  keep  Exod.  xii, 

it  a  feast  to  the  Lord"  involves  sacrifice?     Perhaps  the  Merciful  14-./PeT: 

xxm,  41. 
One  meant  merely,  Celebrate  a  Feast  without  sacrifice.  But 

that  sacrifices  are  meant  we  learn  from  this  passage,   "That  they  Exod.  v.  1. 

may  hold  a  feast  unto  me  in  the  wilderness."  But,  it  may  be 

replied,  here  also  it  only  means,  Hold  a  Feast.  But  if  thou 

sayest,  Here  also  it  only  means,  Hold  a  Feast,  yet  there  is  the 

1  Lit. ,  is  fulfilling  the  commandment  This  then,  according  to  Eab,  is  the 
point  of  the  expression  "and  have  fulfilled  it,"  and  it  is  not,  as  Chananiah 
thought,  to  suggest  the  possibility  of  non-fulfilment  of  the  vow,  in  other  words, 
of  its  dissolution. 

-  A  contemporary  of  Ami  and  Asi.  See  p.  17,  note  3  and  4;  also  Juch.  p.  70; 
Wolf,  ii.  878. 

3  How  then  can  the  above  ilishnah  speak  of  it  as  scantily  dealt  with  therein? 

4  For  the  Mishnah  to  put  it  in  that  way. 

5  And  not  for  the  sake  of  the  hole  itself. 

6  And  accordingly  on  this  principle  it  is  permitted  to  dig  a  hole,  unless  it  is 
to  be  made  direct  use  of,  as  e.g.,  for  the  foundations  of  a  house  or  for  burial. 

7  e.g.,  the  various  kinds  of  work  which  were  included  in  the  making  of  the 
Tabernacle,  and  which  on  the  above-mentioned  principle  were  prohibited. 

S.   CH.  4 


50  CHAGIGAH. 

10b,  i.  9.    passage,   "And  Moses  said,  Thou  must  also  give  into   our  hands 

Exod.  x.     sacrifices   and    burnt-offerings."  But    the   objector   may    say, 

Perhaps  here  the  Merciful  One  meant  merely,  Eat  and  drink  and 

keep  the  Feast  before  Me.  Thou  art  not  to  think  so,  for  it 

Exod.         is  written,  "  neither  shall  the  fat  of  my  feast  remain  all  night  until 
xxiii   18.  .  . 

the  morning."     And  if  thou  dost  imagine  that  this  is  a  mere  Feast, 

Does  fat  belong  to  a  mere  Feast?  But  perhaps  you  will  ob- 

ject, the  Merciful   One  meant  only  this,  viz.,  that  the  fat  which 
conies  at  the  time  of  a  Feast  shall  not  remain.  But  that  such 

is  not  the  meaning  we  learn  from  this  consideration,  viz ,  The  fat 
which  comes  at  the  time  of  a  Feast  shall  not  remain.     Shall  then 

Lev.  vi.  2,  all  that  which  comes  all  the  rest  of  the  year  remain?  "All 

E  V  Q  •  • 

"    '  c  *       night  unto  the  morning  "  is  what  is  written.     Perhaps,  if  the  argu- 
ment were  drawn  from  that  passage  only,  I  might  have  said,  The 

Lev.  vi.  2.  Merciful  One  wrote  the  one  as  an  affirmative,  and  the  other  as  a 

xxiii  18     negative  commandment1.  But,  it  is  replied,  the  Scripture  has 

Deut.  xvi.  other  negative  commandments2  to  the  same  effect,  e.g.,  "Neither 
shall  any  of  the  flesh,  which  thou  sacrificest  the  first  day  at  even, 
remain   all   night    until   the  morning."  But   perhaps  it  was 

to  impose  upon  him  two  negative  commandments3  and  one  posi- 
tive. But4  there  comes  in  two  passages  the   word  "wilder- 

Exod.  v.  1.  ness,"  "wilderness."  It  is  written  in  the  one,  "That  they  may 
hold  a  feast  unto  me  in  the  wilderness,"  and  it  is  written  in  the 

Amos  v.  other,  "  Did  ye  bring  unto  me  sacrifices  and  offerings  in  the  wilder- 
ness?"    As  in  the  latter  there  are  sacrifices  mentioned,  so  in  the 

1  So  as  the  better  to  secure  that  the  command  should  be  carried  out.  For 
the  breach  of  a  negative  commandment  is  punished  with  stripes,  of  an  affirma- 
tive only  with  rebuke.  For  the  person  may  conceivably  be  still  about  to  perform 
the  latter,  while  he  cannot  plead  a  similar  defence  when  found  doing  some- 
thing which  he  has  been  told  not  to  do. 

2  Therefore  this  cannot  have  been  its  object  here. 

3  Two;  for  one  of  the  negative  commandments  (viz.,  Exod.  xxiii.  18),  as 
standing  in  the  immediate  neighbourhood  of  a  positive  one  (ver.  17),  could  not 
be  punished  with  stripes;  therefore  the  Lord  may  have  thought  it  necessary 
to  introduce  another  which  should  not  be  weakened  by  such  contiguity. 

4  The  argument  is,  All  this  is  not  needed.  The  point  is  settled  by  the 
occurrence  of  the  word  "wilderness"  (131P)  in  two  passages,  evidently  re- 
lating to  the  same  subject.  For  the  first  clearly  has  to  do  with  the  Feast,  the 
nature  of  which  is  under  discussion,  while  the  second  passage  expressly  men- 
tions the  offering  of  sacrifices.  Therefore,  linked  as  they  are  by  the  occurrence 
of  the  above-mentioned  word  in  both,  the  first  of  them  must  involve  the  duty  of 
sacrificial  offering. 


CHAGIGAH.  51 

former  there  are  sacrifices  meant.  And  what  is  the  meaning  of  10  b,  i.  27. 

the  expression,  as  mountains  suspended  by  a  hair?  Nay,  but  we 

do  not  learn  the  words  of  the  Law  from  the  words  of  tradition1. 
Trespasses.     But  there  is  much  in  Holy  Writ  concerning  them. 
Bamai  bar  Chama2  said,  It  was  only  necessary  in  order  to 
agree  with  the  following  Mishnah,  If  the  messenger  has  done  his  Kiddu- 
commission3,  it  is  the  master  of  the  house  who  has  trespassed ;  if  S      '        ' 
the  messenger   has   not   done   his   commission,   the  messenger  has  N'darim, 
trespassed.  But  if  he  has  done  his  commission,  how  has  the  \i^\q& 

master   trespassed  ?     And  is   it  possible    that   the   one   should   be  ii.  13, 
guilty    and    the    other    liable    to    the    punishment  ]      This    is   as  Jg^^g' 
mountains  suspended   by  a  hair.  Babba   said,  But   what   is 

the  difficulty]  Perhaps  a  trespass  is  different4.  But  one  learns 
the  law  on  this  subject  from  the  analogy  of  the  two  words,  viz., 
"sin"  in  the  present  case,  and  "sin"  used  of  the  heave-offering. 
As  in  the  one  case5,  the  man's  messenger  represents  him6,  so  in 
the  other7  the  man's  messenger  represents  him.  But  Babba  said, 
It  was  only  necessary  in  order  to  agree  with  the  Baraitha,  The 
master  of  the  house  remembered  and  the  messenger  did  not  re- 
member8.    The  messenger  has  trespassed.  What  then  has  the 

1  The  point  of  this  rejoinder  is,  that  as  one  of  these  passages  containing  the 
word  "l2"JO  is  only  in  a  prophet,  and  not  in  the  Books  of  Moses,  it  is  worthless 
for  the  argument.  For  other  cases  in  which  passages  of  Scripture  outside  the 
Torah  are  spoken  of  as  tradition  see  Dr  C.  Taylor's  Sayings  etc.  Exc.  I. 

-  Father-in-law  of  Ashi  (p.  6,  note  1),  and  son-in-law  of  Chasda  (p.  21,  note  1). 

3  e.g.,  by  expending  on  common  things  money,  the  whole  or  a  part  of  which 
should  have  been  devoted  to  sacred  uses,  his  master  having  forgotten  this 
circumstance  when  he  despatched  him  on  the  errand. 

4  From  other  offences  in  this  respect. 

5  Viz.,  the  heave-offering. 

6  The  argument  is  this.  In  Numb,  xviii.  28,  29,  where  the  subject  is  the 
heave-offering  ( nD-TlR),  we  have  the  verb  in  the  plural  (IDnFI)  "ye  shall  offer," 
while  the  end  of  verse  32  (-in-IOri,  "ye  shall  die")  implies  that  a  sin  in  con- 
nexion with  the  offering  will  be  punished  with  death.  The  plural  shews  that  in 
the  case  of  the  sin  offering  a  man's  servants  represent  him,  and  all  are  punished. 
But  the  word  "sin"  (Nt?n)  is  used  both  in  this  context  (vv.  22,  32)  of  heave- 
offering,  and  elsewhere  (seeing  that  the  substantive  is  implied  in  the  verb  XQn, 
Lev.  v.  15)  of  trespass  (r6^D=^?£).  Therefore  what  is  true  of  the  one  is 
true  of  the  other. 

7  viz.,  the  trespass. 

8  viz.,  that  the  money  given  to  him  to  apply  to  the  master's  occasions  was 
money  already  dedicated  to  sacred  uses. 

4—2 


52  CHAGIGAH. 

10  b,  ii.  15.  poor  messenger  done  1     This  is  as  mountains  suspended  by  a  hair. 
Rab  Ashi  said,  What  is  the  difficulty  ?     Perhaps  it  is  more 
difficult  than  in  the  case  of  one  who  takes  sacred  money  for  ordi- 
nary uses.      But  Rab  Ashi  said,  It  was  only  necessary  in  order  to 
agree  with  the  canonical  Mishnah,  If  a  man  have  taken  a  stone  or  a 
M'ilah,9b,  beam  of  the  sanctuary1,  behold,  he  has  not  trespassed.     If  he  have 
Kam'ma  &  S^ven  ^  *°  n^s  neighbour,  he  has  trespassed,  but  his  neighbour  has 
20b,  ii.  24,  not  trespassed.  But  most  assuredly  he  has  appropriated  it*, 

ftftsta'       What  is  it  to  me  whether  it  be  the  man  himself  or  his  neighbour  ? 
99b,  ii.  3.  This  is  as  mountains  suspended  by  a  hair.  And  what  is  the 

difficulty1?  Perhaps  it  is  in  accordance  with  the  words  of  Samuel 
11  a  For  Samuel  said,  It  is  thus  in  the  case  of  a  treasurer.  We  give 
in  charge  to  him  the  stones  of  a  building,  so  that  all  which  is  thus 
placed,  is  placed  at  his  disposition.  But  at  the  end  he  has  built 
some  of  it  into  his  house.  Behold,  he  has  not  trespassed,  until  he 
has  dwelt  under  it  to  the  worth  of  a  farthing.  But  most  as- 

suredly he  has  altered  the  stone2.  What  is  it  to  me  whether  he 
has  dwelt  in  it  or  not  1  This  is  as  mountains  suspended  by  a  hair. 
And  what  is  the  difficulty?  Perhaps  it  is  in  accordance 
with  the  words  of  Rab ;  for  Rab  said,  For  example,  if  a  man 
have  placed  it  upon  the  opening  of  a  roof-window,  then,  if  he  have 
dwelt  in  it,  yes;  if  he  have  not  dwelt  in  it,  no.  But  granting 

fully  that  it  is  as  Rabba  said,  yet  thou  findest  more  difficulty 
here  than  in  the  case  of  him  who  drew  sacred  money  for  com- 
mon uses ;  in  that  case  he  knows  well  that  they  are  coins  be- 
longing to  the  sanctuary.  It  was  a  matter  for  him  to  watch  what 
he  was  doing.  But  in  this  case  how  should  he  know 3  ?  This  is  as 
mountains  suspended  by  a  hair. 

The  Bible  teaching  is  little,  but  Halachoth  are  manifold.     There 
is  a  Baraitha,  viz.,  Concerning  stripes  and  uncleanness  connected 


1  And  applied  it  to  his  own  purposes.  For  it  can  be  recovered  from  him, 
and  so  the  case  is  not  parallel  to  that  in  which  he  has  lost  control  over  it  by 
giving  it  to  his  neighbour.  In  the  latter  case  it  is  a  trespass,  and  a  trespass, 
unlike  a  sin,  which  can  be  atoned  for  by  simple  restitution,  will  require  in 
addition  the  payment  of  the  fifth  part  of  the  value  and  a  guilt-offering  besides. 

2  By  building  it  into  his  house.  Therefore  (it  is  implied)  he  should  be 
severely  dealt  with.  Compare  the  case  of  the  stolen  ox,  ass,  or  sheep  (Exod. 
xxii.  1,  4).  If  the  animal  was  found  alive,  the  stealer  was  less  severely  punished 
than  if  he  had  killed  it. 

3  For  he  may  be  very  inexperienced. 


CHAGIGAH.  53 

with  tents '  the  Bible  teaching  is  little,  but  Halachoth  are  manifold.  11  a,  i.  17. 

Concerning  stripes  is  the  Bible  teaching  little  ?     Concerning 
stripes  there  is  manifold  Bible  teaching.  R.  Papa  said,  This 

is  the  right  reading2,  Concerning  stripes  the  Bible  teaching  is 
manifold,  but  Halachoth  are  few.  Concerning  tents  Bible  teaching 
is   little,   but    Halachoth  are  manifold.  But  what  comes  out 

of  this31  If  thou  art  in  doubt  on  the  subject  of  stripes,  look 

in  the  Bible ;  if  thou  art  in  doubt  on  the  subject  of  tents,  look  in 
the  Mishnic  teaching. 

Legal  decisions.     But  there  is  much  in  Holy  Writ  concerning 
them.  It  was  only  necessary  in  order  to  agree  with  the  words 

of  Rabbi.     For  there  is  a  Baraitha,  viz.    Rabbi  says,  "Life  for  life"  Exod.  xxi. 
means  money.  Thou  sayest,  money,  but  it  may  not  be  so,  but 

life  in  the  literal  sense.  Nay;  but  the  word  giving  is  used  in 

connexion   with  life  in  a   succeeding  and  in  a  preceding  passage,  vv.  30,  22. 
As  there  it  means  money,  so  here  it  means  money. 

Temple  Services.     But  there  is  much  in  Holy  Writ  concerning 
them.  It  was  only  necessary  with  a  view  to  the  bringing  of 

the  blood.       For    there  is  a  Baraitha,   "and  they  shall  present4."  Lev.  i.  5. 
This  is  the  receiving  of  the  blood.     And  the  Merciful  One  expressed 
it5  by  a  word  which  denotes  "bringing6,"  as  it  is  written,  "And  Lev.  i.  13. 
the   priest  shall  present  the   whole    and    shall    burn    it   upon  the 
altar."  But   the    Mishnah    teacher   said,    This    refers  to  the 

bringing  of  limbs7  to  the  steps8,  and  the  object  of  the  passage  is  to 
shew  that  the  bringing  did  not  take  it  out  of  the  genus  receiving. 

Things   clean.     But   there   is   much  in  Holy  Writ  concerning. 

them.-  It  was  only  necessary  in  order  to  calculate  a  religious 

bath,  the  size  of  which  is  not  determined  in  Holy  Writ.     For  there 

is  a   Baraitha,   "and    he   shall  wash  his   flesh   in  water"9,  i.e.,  in  Lev.  xv. 

5,  6  sqq. 

1  e.g.,  the  question  whether  tents,  as  being  in  a  sense  houses,  are  rendered 
unclean  by  the  presence  of  a  dead  body. 

2  Lit.,  This  is  what  it  says. 

3  n^D  Xp33  ^NtDI.  i.e.,  Is  it  not  an  unimportant  remark  for  the  Mishnah 
to  make  ?     The  answer  is,  Not  so,  for  it  is  equivalent  to  the  following  precept. 

4  The  offering  of  the  blood  was  a  priestly  function. 

5  The  receiving. 

6  For  bringing  implies  receiving. 

7  Not  blood. 

8  Of  the  altar. 

9  The  words  in  the  text  however  (D^DS  YV3  J1X  JTni)  are  not  a  perfectly 
accurate  quotation  of  any  of  these  passages. 


54  CHAGIGAH. 

11  a,  ii.  6.  the  waters  of  a  religious  bath  all  his  flesh,  water  into  which  his 
whole  body  shall  enter.  And  what  amount  must  they  reach  1 
Cubit  upon  cubit  to  the  height  of  three  cubits,  and  wise  men  have 
calculated  the  waters  of  a  religious  bath  to  be  forty  seahs. 

Things  unclean.     But  there  is  much  in  Holy  Writ  concerning 
them.  It  was  only  necessary  in  order  to  determine  that  a 

creeping  thing  should  be  the  size  of  a  lentil ' ;  for  this  is  not  deter - 

Lev.  xi.       mined  in  Holy  Writ.     For  there  is  a  Baraitha,  "In  them2."     One 
'      '        might  have  thought  it  meant  among  them  all,  but  that  the  teaching 

Lev.  xi.      says,  "of  them."     One  might  have  thought  it  meant  from  a  portion 

DO       Q.Q 

'  '  of  them,  but  that  the  teaching  says,  "  among  them."  But  how 
is  this  1  It  is  to  include  the  case  of  a  man's  touching  the  ex- 
tremity of  it3,  for  this  is  equivalent  to  the  whole  of  it.  Wise  men 
calculated  that  a  lentil  should  be  the  minimum  for  comparison.  For 
a  snail  at  first  is  about  the  size  of  a  lentil.  B.  Jose  in  the 

name  of  B.  Jehudah  says,  As  the  tail  of  a  lizard. 

Unlawful  unions.     But  there  is  much  in  Holy  Writ  concerning 
them.  Nay,  it  was  necessary  to  meet  the  case  of  the  daughter 

11  to  of  a  woman,  whom  a  man  had  forced4,  for  this  is  not  determined 
in  Holy  Writ.  Babba  said,  B.  Isaac  bar  Abdimi5  said  to  me, 

There  comes  in  each  passage  the  word  "they,"  "they,"  and  there 
comes  the  word  "  crime,"  "  crime6." 


1  In  order  to  make  unclean. 

2  The  preposition  in  the  original  may  bear  the  sense  of  in,  with,  among.  In 
the  earlier  of  the  two  passages  ("every  one  that  toucheth,  etc."),  our  idiom  does 
not  admit  of  the  introduction  of  any  preposition  between  the  verb  'touch'  and 
its  object.  In  the  later,  the  rendering  of  the  A.  V.  and  K.  V.  is  "  neither  shall 
ye  make  yourselves  unclean  with  them."  The  original  preposition  however,  the 
Talmud  says,  might,  but  for  the  correction  "of  them,"  used  twice  elsewhere  in 
the  passage,  be  taken  as  implying  that  uncleanness  is  not  communicated,  unless 
the  whole  of  the  unclean  thing  is  touched.  On  the  other  hand  the  converse 
conclusion  might  be  erroneously  drawn,  if  we  had  only  the  expression  "of 
them."    Hence  the  need  of  both  expressions. 

3  The  unclean  thing. 

4  The  question  would  arise,  Was  he  forbidden  to  marry  her,  as  he  would  be 
to  marry  the  daughter  of  his  wife  ? 

5  For  his  approximate  date,  as  fixed  by  that  of  Kabba,  see  p.  4,  note  3. 

6  The  argument,  stated  briefly,  is  this.  When  we  compare  three  passages, 
viz.,  Lev.  xviii.  10, 17,  xx.  14,  we  find  that  the  first  and  second  have  H3n ,  "  they," 

the  second  and  third  HEf ,  "crime."     This,  says  the  Talmud,  shews  that  the 

case  just  mentioned  is  included  under  the  Biblical  prohibition. 


CHAGIGAH.  55 

These  are  tlie  principal  things  of  the  Law.     Are  these  principal  11  b,  i.  4. 
things,  and  not  those1  ?  But  I  may  say,  These  and  those  are 

the  principal  things  of  the  Law. 

May  our  return  be  to  thee  u  All  are  bound  etc2." 

MlSHNAH. 

II.  (1)  Men  are  not  to  expound  unlawful3  unions  with  a 
company  of  three,  nor  the  work  of  Creation  with  two,  nor  the 
Chariot4  with  one ;  but  if  a  man  do  so,  he  must  be  a  wise  man, 
and  one  who  has  much  knowledge  of  his  own5.  Everyone  who 
meddles  with  these  four  things  that  follow,  it  were  better  for 
him  that  he  had  not  come  into  the  world,  viz.,  what  is  above  and 
what  is  beneath,  what  is  before  and  what  is  after6.  And 
every  one  who  does  not  revere  the  glory  of  his  Maker,  it  were 
better  for  him  that  he  had  not  come  into  the  world. 

1  i.e.,  Can  we  admit  such  a  distinction  as  primary  and  secondary  among  the 
precepts  of  the  Law?     Surely  not. 

2  "\y\  fT^H  (au  revoir),  Inf.  Pi'el  of  fin  with  pron.  suf.  of  1st  pers.  pi.;  a 
formula  which  concludes  each  section  (p'HB),  and  indicates  the  wish  both  for  the 
sake  of  piety  and  of  a  good  omen,  that  this  may  not  be  the  last  time  of  its 
perusal.  Others  explain,  Make  these  matters  return  to  thee,  i.e.,  Repeat  them 
over  again  to  thyself.  In  that  case  read  JTflO,  imperative  Pi'el  of  the  same 
verb  with  pron.  suf.  of  3rd  pers.  pi. 

3  i.e.,  incestuous. 

4  The  opening  vision  of  Ezekiel  (see  p.  81,  note  1).  This,  as  taken  to  con- 
tain the  mysteries  belonging  to  the  government  of  the  world,  and  the  beginning 
of  Genesis,  as  setting  forth  the  story  of  its  creation,  were  favourite  subjects  for 
Kabbalistic  investigation,  but  were  not  to  be  discussed  before  men  in  general. 
Accordingly  there  was  no  Commentary  on  Genesis  corresponding  to  those  on 
the  Books  that  follow  (NPl^np  on  Exodus,  fcOQD  on  Leviticus,  "HSD  on  Num- 
bers and  Deuteronomy).  Abarbanel  in  the  Preface  to  his  Commentary  on 
Ezekiel,  has  given  the  chief  explanations  of  "the  Chariot,"  which  have  com- 
mended themselves  to  Jewish  teachers.  There  is  also  a  summary  of  them  in 
J.  H.  Hottinger,  De  Incestu,  etc.  pp.  41 — 48. 

5  One  who  will  not  ask  for  many  explanations,  for  this  would  involve  dis- 
cussion. 

6  "Above,"  i.e.,  God;  "beneath,"  i.e.,  Gehenna;  "before"  the  Creation; 
"after  "  the  end  of  the  world. 


5G  CHAGIGAH. 


Gemara. 

11  b,  i.  15.  Thou  saidst  at  first,  Nor  the  Chariot  with  one,  and  again  thou 
saidst,  But  ij  a  man  do  so,  he  must  be  a  wise  man,  and  one  who  has 
much  knowledge  of  his  own.  This  is  its  meaning.     Men  are  not 

to  expound  unlawful  unions  to  three  others,  nor  the  work  of  Crea- 
tion to  two  others,  nor  the  Chariot  to  one  other,  but  if  they  do, 
he  must  be  a  wise  man,  and  one  who  has  much  knowledge  of  his 
own.  Men  are  not  to  expound   unlawful  unions  with  three. 

What  is  the  reason?     Shall  we  say,  It  is  on  account  of  the  passage, 

Lev.  xviii.  "each  man  to  any  that  is  near  of  kin"?  "Each  man1"  is  equi- 
valent to  two,  "that  is  near  of  kin"  is  equivalent  to  one;  and  the 
Merciful  One  said,  "Ye  shall  not  approach  etc."2     But   regard  it 

Lev.  xxiv.  thus  ;  as  it  is  written,  "  each  man  that  curseth  his  God,"  "  each  man 

15  .... 

Lev.  xx.  2.  *na^  giye^h  of  his  seed  unto  Molech,"  so  it  is  with  this  passage  also ; 

but  as  these  last  must  mean3  to  include  the  strangers,  who  are 

cautioned  for  cursing  the  Lord,  and  for  idolatry,  like  Israel,  so  that 

first   quoted    also   must    mean    to    include    the   strangers  who   are 

cautioned  for  unlawful  unions,  like  Israel.  But  do  we  get  it 

Lev.  xviii.  from  the  passage,  "therefore  shall  ye  keep  my  charge?"   "Therefore 

shall  ye  keep  "  implies  two,  "  my  charge  "  one ;  for  the  Merciful  One 

ibid.  in    this    passage    was    forbidding    the    practice    of    "  abominable 

Exod.         customs."  But  as  it  is  written,  Ye  therefore  shall  keep  the 

Exod  xii    Sabbath,  "  and  ye  shall  keep  the  Unleavened  Bread,"  "  and  ye  shall 

17-  keep    the   charge   of   the   sanctuary,"    so    it   is   with    this   passage 

xviii  5.      also4.  But  R.  Ashi  said,  How  are  we  to  explain,  Men  are  not 

to  expound  unlawful  unions  with  three  ?    It  means  that  they  are  not 

to  expound  the  details  of  the  subject  with 5  three  others.     What  is 

i  £?•>{<  Jjjitf  =  two  men,  as  a  minimum. 

2  i.e.,  ye  shall  not  explain  this. 

3  In  using  £J;,N  t^K ,  an  expression  which  after  all  includes  any  number  of 
men  taken  severally.  The  argument  is  that  from  the  reference  to  strangers 
which  the  words  K^K  B>'K  must  bear  in  these  two  passages  we  may  gather  that 
they  have  the  same  reference  in  the  passage  concerning  unlawful  unions. 

4  i.e.,  the  expression  "ye  shall  keep"  is  in  such  general  use,  where  no 
question  of  a  minimum  number  is  concerned,  that  it  cannot  be  supposed  in  the 
particular  case  now  being  dealt  with  (Lev.  xviii.  30)  to  have  any  special  signifi- 
cance in  that  direction. 

8  Read  however,  with  the  margin  of  the  Lemberg  text,  T\Vr)Vr?,  to  three 
others. 


CHAGIGAH.  57 

the  reason  ?  The  probability  is  that  when  two  sit  before  their  Rabbi  11 b,  ii.  19. 
one  is  wholly  occupied1  with  his  Rabbi,  and  the  other  inclines  his 
ear  to  instruction,  but  if  there  are  three,  one  is  wholly  occupied  with 
his  Rabbi,  but  the  other  two  are  wholly  occupied  with  each  other, 
and  know  not  what  their  Rabbi  is  saying,  and  they  go  forth  from 
his  lecture  to  allow2  things  that  are  prohibited  in  the  matter  of 
unlawful  unions.  Eut  if   this  be  so,  the  whole  Law   should 

also  by  parity  of  reason  come  under  this  rule.  No,  for  un- 

lawful unions  are  different  from  other  subjects.  For  the  Mishnah 
teacher  said,  As  for  robbery  and  unlawful  unions,  a  man's  soul 
coveteth  and  lusteth  for  them.  But  if  it  be  so,  robbery  also 

should  come  under  the  rule.  No,  for  in  the  case  of  unlawful 

unions,  whether  the  temptation  is  visible  or  not  visible,  the  man's 
propensity  is  strong,  but  in  the  case  of  robbery,  when  the  tempta- 
tion is  visible,  his  propensity  is  strong ;  when  it  is  not  visible,  the 
propensity  is  not  strong. 

Nor  on  the  work   of  Creation   with   ttco3.     How   then   is   this 

shewn4 1  Inasmuch    as    our   Rabbis  have   taught,    "  For   ask  Dent.  iv. 

32 
thou  now  of  the  days  that  are  past."     It  is  one  person  who  asks, 

not  two  who  ask.     One  might  have  thought  that  it  possibly  means 

that  a  man  should  ask  about  things  that  were  before  the  world  was 

created.      No,   for  the   teaching  says,    "  since    the   day   that   God  ibid. 

created   man  upon  the  earth."      One  might  have  thought  that  it 

possibly  means  that  a  man  should  not  ask  about  the  six  days  of 

creation.     No,  for  the  teaching  says,   "of  the  days  that  are  past,  ibid. 

which  were  before  thee3."     One  might  have  thought  that  it  possibly 

means  that  a  man  should  ask  about  what  is  above  and  what  is 

below,  what  is  before  and  what  is  after.     No,  for  the  teaching  says,  ibid. 

"  and  from  the  one  end  of  heaven  unto  the  other."     From  the  one 

end  of  heaven  unto  the  other  thou  mayest  ask,  but  thou  mayest  not 

ask  about  what  is  above,  what  is  below,  what  is  before,  what    is 

after.  Now  seeing   that   this   is    deduced6  from   the  words, 

1  Lit.,  is  weighing  and  giving,   a  Rabbinic  phrase  which  means,   doing 
business,  earnestly  discussing. 

2  In  their  ignorance,  arising  from  this  lack  of  attention  to  his  teaching. 

3  See  p.  55. 

4  v'D  "OH  K:tD,  lit.,  Whence  are  these  words  ? 

5  Therefore,  though  man  was  not  created  till  the  sixth  day,  he  may  discuss 
the  things  which  came  into  existence  on  the  earlier  days  of  the  week  of  creation. 

6  Lit.,  springs  out  for  itself. 


58  CHAGIGAH. 

12a,  i.  l.    "from  the  one  end  of  heaven  unto  the  other,"  to  what  purpose  are 
eu  .  iv.     there  given  me  the  words,  "  since  the  day  that  God  created  man  Upon 

ibid.  the  earth  "?  They  are  to  agree1  with  the  words  of  R.  El'azar ; 

for  R.  El'azar  said,  The  first  man  extended  from  the  earth  to  the 
firmament2,  for  it  is  said,  "from  the  day  that  God  created  man 
upon  the  earth,"  and  inasmuch  as  he  sinned3,  the  Holy  One,  blessed 
be  He,  placed  His  hand  upon  him,  and  made  him  small,  as  it  is 

Ps.cxxxix.  said,  "Thou  hast  fashioned  me  after  and  before4,  and  laid  thine 
hand  upon  me."  R.  Jehudah   said  that  Rab  said,  The  first 

man  extended  from  one  end  of  the  world  to  the  other,  for  it  is 

Deut.  iv.  said,  "  since  the  day  that  God  created  man  upon  the  earth,"  and 
from  one  end  of  heaven  unto  the  other.  Inasmuch  as  he  sinned5,  the 
Holy  One,  blessed  be   He,  placed  His  hand  upon  him  and  made 

Ps.cxxxix.  him  small,  as  it  is  said,  "and  laid  thine  hand  upon  me."  If  so, 

the  passages  are  difficult  to  reconcile.  No,  for  both  are  of  the 

same  dimensions6. 

And  R.  Jehudah  said  that  Rab  said,  Ten  things  were  created 
on  the  first  day,  and  they  are  these ;  heaven  and  earth,  chaos  and 
desolation,  light  and  darkness,  wind  and  waters,  the  measure  of  the 
day  and  the  measure  of  the  night :    heaven  and  earth ;   for  it  is 

Gen.  i.  1.    written,  "In  the  beginning  God  created  the  heaven  and  the  earth;" 

Gen.  i.  2.  chaos  and  desolation;  for  it  is  written,  "And  the  earth  was  chaos 
and  desolation ;"    light  and  darkness ;   darkness,   for  it  is  written, 

ibid.  "and  darkness  was   upon  the  face  of   the   deep,"  light,   for  it  is 

Gen.  i.  3.    written,  "And  God  said,  Let  there  be  light;"  wind  and  water;  for 

Gen.  i.  2.  it  is  written,  "and  the  wind7  of  God  was  brooding  upon  the  face 
of  the  waters ;"    the  measure  of  the  day  and   the  measure  of  the 

Gen.  i.  5.  night ;  for  it  is  written,  "  And  there  was  evening  and  there  was 
morning,  one  day."  There  is  a  Baraitha,  Chaos  is  a  green  line 

1  By  anticipation. 

2  The  word  "upon"  (?y)  in  the  passage  under  discussion  is  supposed  to 
indicate  this. 

3  Lit.,  became  of  evil  odour. 

4  Thus  marking  two  distinct  acts  of  fashioning. 
8  See  note  3. 

■  The  distance  from  earth  to  heaven  (  =  to  God),  which  is  equal  to  the  dis- 
tance from  one  end  of  heaven  to  the  other,  is  thus  calculated  by  the  ltabbis. 
HB>  (Almighty,  Gen.  xvii.  1)  is  composed  of  (B>  +  1  +  *  =)  \*#  +  J"^  +  Tl\ 
Omitting  from  each  of  these  words  the  first  letter,  we  get 

j  +  <i  +  n  +  b  +  T  +  1  =  50  +  lO  +  400  +  30  +  4  +  G  =  500  (years' journey). 

7  Breath,  spirit. 


CHAGIGAH.  59 

encompassing  all  the  world,  and  from  it  darkness  springs,  as  it  is  12  a,  i.  25. 

said,    "  He    made    darkness    his    hiding   place   round   about    him."  Ps.  xviii. 

•  1*'  •  E  Y 

Desolation — this  means  the  stones  covered  with  mud1,  which  are^'     "  ' 

sunk  in  the  deep,  from  which  waters  come  forth,  as  it  is  said, 

"  and  he  shall  stretch    upon  it  the  line  of   chaos  and  the   stones  Is.  xxxiv. 

of  desolation."  And  was  light  created  on  the  first  day  ]     But     ' 

there  is  against  this  view  the  passage,  M  and  God  set  them  in  the  Gen.  i.  17. 

firmament  of  the  heaven,"  and  the  passage,  "and  there  was  evening  Gen.  i.  19. 

and  there  was  morning,  a  fourth  day."  But  it  is  as  R.  El'azar 

says ;  for  R.  El'azar  said,  The  light  which  the  Holy  One  created 

on  the  first  day,  Adam  saw  by  its  means  from  one  end  of  the  world 

to  the  other.  "When  the  Holy  One  considered  the  generation 

of  the  Flood  and  the  generation  of  the  Dispersion2,  and  saw  that 

their  works  were  vain,  He  stood  up  and  took  it  from  them,  as  it 

is  said,  "  and  from  the  wicked  their  light  is  withholden."     And  for  Job 

whom  did  He  take  it  away?     For  the  righteous  of  the  time  to  xxxvm-15- 

come,  as  it  is  said,  "  And  God  saw  the  light,  that  it  was  good,"  and  Gen.  i.  4. 

there  is  nothing  good  but  a  righteous  man,  as  it  is  said,  "  Say  ye  of  Is.  iii.  10. 

a  righteous  man,  that  he  is  good."     When  He  saw  that  He  had 

taken  away  the  light  for  the  righteous,  He  rejoiced,  as  it  is  said, 

"  He  rejoiceth  at  the  light  of  the  righteous."     And  this  is  in  ac-  Prov.  xiii. 

cordance  with  the  Baraitha  which  says,  The  light  which  the  Holy 

One,  blessed  be  He,  created  on  the  first  day,  Adam  observed  and 

saw  by  its  means  from  one  end  of  the  world  to  the  other.     These 

are  the  words  of  R.  Jacob3.     But  wise  men4  say,  These*  are  the 

luminaries,  which  were  created  on  the  first  day,  but  were  not  hung 

up  until  the  fourth  day. 

R.  Zot'ra  bar  Tobiah6  said  that  Rab  said,  By  ten  things7  the  world 

was  created,  by  wisdom8  and  by  understanding9  and  by  knowledge10, 

1  mOplSD,  according  to  Levy  (s.  v.)  Pu'al  part,  of  D?S,  formed  from 
NDv,S=T^\w/wi.  But  Buxt.  (s.  v.)  explains,  Id  quod  recens  et  humidum  est. 
The  word  may  possibly  be  a  form  of  the  Greek  r\-q{<r)fiij  (xAij^y*i;pfe). 

2  The  confusion  of  tongues. 

3  Teacher  of  Babbi  (see  p.  2,  note  9),  or  a  son  of  Achar's  daughter.  For 
further  notices  of  him  see  Wolf,  ii.  849. 

4  Unnamed.    This  expression  is  of  frequent  occurrence. 

5  i.e.,  the  "  lights  "  of  Gen.  i.  14. 

«  A  contemporary  of  Babbi.     See  Bartolocci,  Biblioth.  Babb.  in.  678. 
»  Cf.  Pirke  Aboth  v.  1,  with  Dr  C.  Taylor's  note  there. 

8  Knowledge  derived  from  others  (orally,  or  by  books). 

9  Inventive  power.  w  Contemplation. 


60  CHAGIGAH. 

12a,  It  13.  and  by  strength1  and  by  rebuke  and  by  might2,  by  righteousness3  and 

by  judgment4,  by  mercy5  and  by  compassion8 :  by  wisdom  and  by 

Prov.  iii.     understanding;    for  it  is  written,  "The  Lord  by  wisdom  founded 

the  earth;  by  understanding  he   established  the  heavens,"  and  by 

Prov.  iii.     knowledge ;  for  it  is  written,  "  By  his  knowledge  the  depths  were 

p  '  ,       „,  broken  up;"  by  strength  and  might;  for  it  is  written,  "Which  by 

E.V.  6.       his   strength  setteth   fast  the  mountains,   being  girded  about  with 

Job  xxvi.    might ;"    by    rebuke ;    for   it   is  written,   "  The   pillars    of    heaven 

tremble,  and  are  astonished7  at  his  rebuke;"  by  righteousness  and 

Ps.  lxxxix.  judgment ;   for  it  is  written,  "  Righteousness  and  judgment  are  the 

14 '     *   '     foundation   of  thy  throne ;"    by  mercy  and  compassion ;    for  it  is 

Ps.  xxv.  6.  written,  "  Remember  thy  compassion,  O  Lord,  and  thy  mercies,  for 

they  are  from  of  old." 

And  R.  Jehudah  said  that  Rab  said,  At  the  time  that  the  Holy 

One,  blessed  be  He,  created  the  world,  it  went  spreading  on  like 

two  clews  of  woof  and  warp,  until   the  Holy  One,  blessed  be  He, 

Job  xxvi.    rebuked  it  and  brought  it  to  a  standstill,  as  it  is  said,  "  The  pillars 

of  heaven  tremble,  and  are  astonished7  at  his  rebuke."     And  this 

is  what  Resh  Lakish  also  said,  What  is  the  meaning  of  the  words 

Gen.  xvii.   "I  am  God  Almighty"  (H2?)1?     Jt  means  I  am  He   Who  (&?)  said 

XV'     to  the  world,  Enough  0*7).     Resh  Lakish  said,  At  the  time  that  the 

Holy  One,  blessed  be  He,  created  the  sea,  it  went  spreading  on, 

until  the  Holy  One,  blessed  be  He,  rebuked  it  and  made  it  dry,  for 

Nah.  i.  4.   it  is  said,  "  He   rebuketh  the  sea   and  maketh  it  dry,  and  drieth 

up  all  the  rivers." 

Our  Rabbis  have  taught  thus,  The  house  of  Shammai  say,  The 
heavens  were  created  in  the  beginning,  and  afterwards  the  earth 
Gen.  i.  1.    was  created,  for  it  is  said,  "In  the  beginning  God  created  the  heaven 
and  the  earth."     But  the  house  of  Hillel  say,  The  earth  was  created 
Gen.  ii.  4.  in  the  beginning,  and  afterwards  the  heavens,  for  it  is  said,   "in 
the  day  that  the   Lord  God  made  earth   and   heaven."  The 

house  of  Hillel  said  to  the  house  of  Shammai,  According  to  your 

1  Material  power. 

2  Moral  power. 

3  Involves  a  touch  of  kindness,  a  transition  to  the  sense  of  alms,  charity, 
which  is  reproduced  in  the  SiKaioativr]  of  Mt.  vi.  1. 

4  Strict  justice. 

5  The  outward  act. 

6  The  feeling  which  prompts  to  action. 

7  Lit.,  stiffened. 


CHAGIGAH.  61 

words  a  man  builds  an  upper  story,  and  afterwards  builds  a  house  :  12  a,  ii.  26. 
and  the  heavens  are  the  upper  story,  as  it  is  said,  "It  is  he  that  Amosix.6. 
buildeth  in  the  heavens  his   upper   stories,  and  hath  founded   his 
vault  upon   the  earth."  The   house  of  Shammai   said   to  the 

house  of  Hillel,  According  to  your  words  a  man  makes  a  footstool 
and  afterwards  makes  a  throne  :  and  the  heavens  are  a  throne,  as  it 
is  said,   "  Thus  saith  the  Lord,  The  heaven  is  my  throne  and  the  Is.  lxvi.  1. 
earth  is  my  footstool."  But  wise  men1  say,  The  one  and  the 

other  were  created  together8,  as  it  is  said,  "  Yea,  mine  hand3  hath  Is.  xlviii. 
laid  the  foundation  of  the  earth,  and  my  right  hand4  hath  spread 
out  the  heavens :  when  I  call  unto  them,  they  stand  up  to- 
gether." And  the  others5 — what  do  they  say  of  the  word 
"together"1?  for6  they  cannot  be  separated  the  one  from  the 
other.  The  passages  are  difficult  to  reconcile7.  Resh  Lakish 
said,  When  they  were  created,  He  created  the  heavens,  and 
afterwards  created  the  earth,  but  when  He  stretched  them  out, 
He  stretched  out  the  earth,  and  afterwards  stretched  out  the 
heavens. 

"What  are  we  to  say  of  the  word  "heavens"?  R.  Jose  bar 

Chanina8  said,  It  means  the  place  where  there  is  water9.  In 

a  Kabbalistic  Mishnah10  it  is  explained  as  equivalent  to  fire  and 
water11,  thus  teaching  that  the  Holy  One,  blessed  be  He,  brought 
them  and  mingled  them  one  with  the  other,  and  made  from  them 
the  firmament. 


1  See  p.  59,  note  4. 

2  See  Dr  C.  Taylor,  Sayings  etc.,  p.  107,  note  40,  where  he  points  out  that 
"  the  Hillelite  theory  corresponds  to  1  Cor.  xv.  46,"  and  that  "  the  three  views  " 
(of  Shammai,  Hillel,  and  the  "  wise  men  ")  may  be  taken  as  texts  for  three 
philosophies,  viz.,  idealism,  evolutionism,  and  dualism. 

3  i.e.,  the  left  hand. 

4  At  the  same  time. 

5  Shammai  and  Hillel. 

6  If  it  is  a  case  of  "  together  "  ( VW). 

7  For  both  passages  separate  them,  while  putting  them  in  a  different  order. 

8  A  contemporary  of  Jonathan.     See  p.  76,  note  8. 

9  i.e.,  the  word  ti?Q&  ("heavens"),  according  to  that  Rabbi,  is  compounded 
of  DB>  (there)  and  D?£  (water). 

10  Extra-canonical.  For  the  Heb.  word  here  used  see  Glossary,  under 
Mishnah. 

11  i.e.,  the  word,  according  to  that  Mishnah,  is  compounded  of  E?X  (fire) 

and  WJ2, 


62  CHAGIGAH. 

12  a,  ii.  35.  R.  Ishmael  questioned  R.  Akiba,  when  they  were  walking  on 
the  road.  He  said  to  him,  Thou  art  one  who  hast  served  for  twenty- 
two  years  Nachum,  the  man  surnamed  Gamzu1,  the  man  who  ex- 
pounded the  meaning  of  all  the  particles  eth2  which  are  in  the  Law. 
"Eth  ha-shamayim  v'eth  ha-aretz" — what  was  his  exposition  of 
these3 1  He   said  to  him,  If  the  words  had  been  simply  sha- 

mayim  v'eretz,  I  should  have  said,  shamayim  is  the  name  of  the  Holy 
One,  blessed  be  He4.  But  now  that  the  words  are  eth  ha-shamayim 
v'eth  ha-aretz,  shamayim  means  the  literal  heaven,  and  eretz  the 
literal  earth.  And  why  do  I    find  the  expression,   v'eth   ha- 

12  To  aretz?       To    shew    that   the    heaven  preceded5  the  earth.     "And 

Cren.  i.  .  tjie  ear^  was  chaos  an(j  desolation."  Assuredly  He  began  with 
heaven  at  first.  What  reason  then  was  there  for  His  con- 

sidering the  affairs  of  the  earth?  The  house  of  R.  Ishmael 

teaches  thus6,  He  is  like  a  king  of  flesh  and  blood,  who  saith  to  his 
servants,  Rise  up  early  and  come  to  my  door.  He  himself  rises 
early,  and  finds  women7  and  men.  Whom  does  he  praise?  Him8 
who  was  under  no  obligation  to  rise  early,  yet  did  rise  early8. 

1  His  surname  was  fancifully  explained  by  the  story  that,  when  deprived  of 
goods,  of  feet,  of  hands,  etc.,  his  invariable  remark  was  !"Q1t3?  -IT  D2 ,  this  also 
(Gamzu)  is  well.  (See  for  other  references  to  him  Ta'anith,  21  a,  ii.  1,  Sanhedrin, 
108  b,  ii.  35).  He  was  really  surnamed  after  the  place  from  which  he  came,  Gimzo. 
For  the  union  of  discipleship  and  service  indicated  in  this  passage  cf.  Mt.  x.  24, 
and  the  remark  in  B'rakhoth  7b,  ii.  28,  rmckEnnV  HB'IOtJ'  rfi>HJ,  service  is 
better  than  study,  and  in  Pirke  Aboth,  i.  18,  H^l?nn  &6k  "Ip^H  X1H  tmnr.  60, 
not  learning,  but  doing  is  the  groundwork. 

2  J1X  in  Heb.  is  sometimes  (as  in  Gen.  i.  1)  the  mark  of  the  object  of  the 
verb,  and  sometimes  the  equivalent  of  with,  Nachum  asserted  that  it  always 
meant  the  latter.  Cf.  Aquila  in  his  Greek  version  of  the  0.  T.  (see  Diet.  Chr. 
Biog.  iii.  17,  sq.). 

3  i.e.,  of  the  word  DN,  as  occurring  twice  in  that  verse. 

4  So  that  (according  to  him)  nx  is  necessary  to  prevent  us  from  thinking 
that  the  sense  is,  In  the  beginning  the  Holy  One  created  God  and  the  earth. 

8  Lit.,  to  cause  the  heaven  to  precede. 

6  Lit.,  (The  teacher)  of  the  house  of  E.  Ishmael  teaches  (thus). 

7  He  naturally  expected  to  find  men  only. 

8  Meaning  really,  her. 

9  Eashi's  explanation  is,  The  earth  is  under  no  obligation  to  rise  early,  and 
besides,  all  the  work  of  the  earth  is  slow,  while  the  work  of  the  heavens  is 
quick  [as  revolving  round  the  earth,  according  to  the  belief  of  Eashi's  day]. 
Yet  the  earth  attained  a  pace  commensurate  with  the  heavens  at  the  time  of 
their  creation,  and  thus  she  is  to  be  commended. 


CHAGIGAH.  63 

There  is  a  Baraitha  of  R.  Jose,  which  says,  Woe  to  the  creatures  12  b,  i.  9. 
which  see  and  know  not  what  they  see,  which  stand  and  know  not 
upon  what  they  stand.     Upon  what  does  the  earth  stand?     Upon 
the  pillars,  as  it  is  said,  "  Who  shaketh  the  earth  out  of  her  place,  Job  ix.  6. 
and  the  pillars  thereof  tremble."     The  pillars  stand  upon  the  waters, 
as  it  is  said,  "To  him  that  spread  forth  the  earth  upon  the  waters;"  Ps.  cxxxvi. 
the  waters  upon  the  mountains,  as  it  is  said,   "  the  waters  stood  ps  cjv  g 
above  the  mountains";  the  mountains  upon  the  wind,  as  it  is  said,  Amos  iv. 
"For  lo  he  that  formeth  the  mountains  and  createth  wind;"  the 
wind  upon  the  storm,  as  it  is  said,  "  Storm  making  the  substance  Ps.  cxlviii. 
of  the  wind1;"  the  storm  is  suspended  upon  the  arm  of  the  Holy 
One,  blessed  be  He,  as  it  is  said,  "  underneath  are  the  everlasting  Deut. 
arms."     And  wise  men2  say,  It  stands  upon  twelve  pillars,  as  it  is 
said,  "  He  set  the  bounds  of  the  peoples  according  to  the  number  Deut. 
of  the  children  of  Israel."  And  there  are  some  who  say,  Seven  xxm>    ' 

pillars,  as  it  is  said,  "she  hath  hewn  out  her  seven  pillars."  R.  Prov. ix.  1. 

El'azar  ben  Shammua'3  says,  Upon  one  pillar,  and  its  name  is  The 
Righteous4,  as  it  is  said,  "  but  the  righteous  is  the  foundation  of  the  Prov.  x. 
world."  25- 

R.  Jehudah  said,  There  are  two  firmaments,  as  it  is  said,  "Be-  Deut.  x. 
hold,  unto  the  Lord  thy  God  belong  the  heaven  and  the  heaven  of 
heavens."  Resh  Lakish  said,  There  are  seven5,  and  these  be 

they,  Yilon6,  Rakia',  Sh'chakim,  Z'bul,  Ma'on,  Makhon,  Araboth. 
Vilon  serves  no  purpose  whatever  save  this,  that  it  enters  in  in 
the  morning,  and  goes  forth  in  the  evening7,  and  renews  every 
day  the  work  of  Creation,  as  it  is  said,  "  That  stretcheth  out  the  Is.  xl.  22. 
heavens  as  a  curtain,  and  spreadeth  them  out  as  a  tent  to  dwell 
in."  Rakia'  is  that  in  which  are  set  sun  and  moon,  stars  and 
constellations,  as  it  is  said,  "  and  God  set  them  in  the  firmament  Gen.  i.  17. 

1  So  Rashi  explains  the  verse  in  its  application  here.  The  correct  rendering 
is  doubtless  the  ordinary  one,  "  stormy  wind,  fulfilling  His  word." 

2  See  p.  59,  note  4. 

3  Teacher  of  Eabbi,  and  one  of  the  JTlD^n  Wn.  See  p.  15,  note  8,  and 
Wolf,  ii.  813,  868. 

4  i.e.,  God.  s  Cf.  Test.  xii.  Patr.  Levi,  3. 

6  =velum,  a  curtain. 

7  An  ambiguous  expression,  as  to  the  meaning  of  which  Eashi  and  the 
authors  of  the  Tosaphoth  (see  Glossary,  Tosiphta)  differ.  Rashi  says,  In 
the  absence  of  Vilon  the  light  (of  day)  is  seen.  The  others  say,  Yilon  is 
present  by  day,  and  withdraws  at  night ;  otherwise  the  stars  would  not  then  be 
visible. 


64  CHAGIGAH. 

12  b,  i.  33.  (Rakia')  of   the   heaven1."     Sh'chakim  is  that  in  which   the   mill- 

Ps.  lxxviii.  stones  stand  and  grind  manna  for  the  righteous,  as  it  is  said,  "  Yet 

•      '        he  commanded  the  clouds  (Sh'chakim)  above  and  opened  the  doors 

of   heaven ;    and  he  rained   down  manna  upon  them  to  eat,  etc." 

Z'bul  is  that  in  which  is  the  heavenly  Jerusalem2  and  the  Temple, 

and  the  altar  is  built  there,  and  Michael  the  great  prince  stands 

1  Kings      and  offers  upon  it  an  offering,  as  it  is  said,   "  I  have  surely  built 

thee  an  house   of  habitation  (Z'bul),  a  place  for  thee  to  dwell  in 

for  ever."     And  whence  do  we  get  it  that  it  is  called  heaven  1     Be- 

Is.  lxiii.      cause  it  is  written,    "  Look   down   from   heaven   and   behold  from 
15 

the  habitation  (Z'bul)  of  thy  holiness   and   thy  glory."     Ma'on  is 

that  in  which  are  companies  of  ministering  angels,  who  utter  His 

song  in  the  night  and  are  silent  in  the  day  for  the  sake  of  the 

Ps.  xlii.  8.  glory  of  Israel, 3  as  it  is  said,  "  By  day  the  Lord  gives  His  merciful 
command4  and  by  night  His  song  is  with  me." 

Resh  Lakish  said,  Every  one  who  studies  in  the  Law  by  night, — 
the  Holy  One,  blessed  be  He,  draws  over  him  the  thread  of  grace 
by  day,  as  it  is  said,  "  By  day  the  Lord  gives  his  merciful  com- 
mand." And  what  is  the  reason  that  by  day  the  Lord  gives  his 
merciful  command?  Because  of  what  follows,  viz.,  "and  by  night 
his  song  is  with  me."  And  there  are  some  who  say  that  Resh 
Lakish  said,  Everyone  who  studieth  in  the  Law  in  this  world  which 
is  like  the  night,  the  Holy  One,  blessed  be  He,  stretches  over  him 
the  thread  of  grace  for  the  future  world  which  is  like  the  day, 
as  it  is  said,  "By  day  the  Lord  gives  his  merciful  command,  and 
by  night  his  song  is  with  me." 

R.  Levi  said,  Every  one  that  leaveth  off  the  words  of  the  Law, 
and  studieth  the  words  of  idle   talk,  coals  of  broom  devour  him, 

Job xxx. 4.  as  it  is  said,    "who  cut  up  mallows  over  idle  talk,  and  the  root 
of  the  broom  eateth  them5." 

And  whence  do  we  get  it  that  it6  is  called  heaven  ?  As  it 

Deut.  xxvi.  is  said,  "Look  down  from  thy  holy  habitation  (Ma'on),  from  heaven." 
Makhon  is  that  in  which  are  the  treasures  of  snow  and  the  treasures 

1  Therefore  there  must  have  been  heavens  before. 

2  Cf.  Heb.  xii.  22,  Apoc.  xxi.  10  sqq. 

3  That  Israel's  songs  of  praise,  as  uttered  by  day,  may  have  the  opportunity 
of  being  heard. 

4  He  shews  mercy  to  Israel,  by  commanding  His  angels  to  keep  silence. 

5  Heading  apparently  (against  the  Mas.  pointing)  DJpn? . 
8  Ma'on. 


CHAGIGAH.  65 

of  hail,  and  the  high  dwelling-place  of  harmful  dews,  and  the  high  12  b,  ii.  16. 
dwelling-place  of  round  drops1,  and  the  chamber  of  the  whirlwind 
and  of  the  storm,  and  the  retreat   of  noisome   vapour,   and   their 
doors  are  made  of  fire,  as  it  is  said,  "The  Lord  shall  open  unto  thee  Deut. 
his   good   treasure2."  But   are   not  these   in  the  firmament  ?  xxvm 

Nay.  they  are  in  the  earth,  as  it  is  written,  "Praise  the  Lord  Ps.  cxlviii. 
from  the  earth,  ye  dragons  and  all  deeps ;  fire  and  hail,  snow  and    ' 
vapour;  storm  making  the  substance  of  the  wind3."  R.  Jehudah 

said  that   Rab  said,  David  besought  the  Merciful  One4  for  them, 
and  He  sent  them  down  to  the  earth.     He  said  before  Him,  O  Lord 
of  the  world,  "Thou  art  not  a  God  that  hath  pleasure  in  wicked-  Ps.  v.  5; 
ness;  evil  shall  not  sojourn  with  thee"  in  thy  dwelling3.    Righteous     '   ' 
art  thou,  O  Lord ;  evil  shall  not  sojourn  in  thy  dwelling.  And 

whence  do  we  get  it  that  it6  is  called  heaven?  Because  it  is 

written,  "  And  hear  thou  in  heaven,  the  habitation  (Makhon)  of  thy  1  Kings 
dwelling."  vui.39,43, 

Araboth  is  that  in  which  are  righteousness  and  judgment  and 
grace7,  the  treasures  of   life  and   the  treasures  of  peace  and  the 
treasures  of  blessing,  and  the  souls  of  the  righteous,  and  the  spirits8 
and  souls  which  are  about  to  be  created9,  and  the  dew  with  which  the 
Holy  One,  blessed  be  He,  is  about  to  quicken  mortals  :  righteous- 
ness and  judgment ;  for  it  is  written,  "  Righteousness  and  judgment  Ps.  lxxxix. 
are  the  foundation  of  thy  throne:"  grace;  for  it  is  written,  "And-,?' 
he  put  on  grace  as  a  coat  of  mail : "  the  treasures  of  life ;  for  it  is  Is.  lix.  17. 
written,  "  For  with  thee  is  the  fountain  of  life  : "  and  the  treasures  Ps.  xxxvi. 
of  peace;  for  it  is  written,  "and  called  it,  The  Lord  is  peace  :"  and  ?•       . 
the  -treasures  of  blessing ;   for  it  is  written,   "  He  shall  receive  a  Ps.  xxiv.  5. 
blessing  from  the  Lord  : "    the  souls  of  the  righteous ;    for  it  is 
written,  "Yet  the  soul  of  my  lord  shall  be  bound  in  the  bundle  of  1  Sam. 
life  with  the  Lord  thy  God:"  the  spirits  and  souls  which  are  about 
to  be  created ;  for  it  is  written,  "  For  the  spirit  before  me  shall  join  Is.  Mi.  16. 

1  Such  as  are  found  on  plants. 

2  Shewing  that  there  must  be  somewhere  a  treasure  of  bad  things  as  well. 

3  See  p.  63,  note  1.  4  Lit.,  Compassion. 

5  The  expression,  "  in  thy  dwelling,"  is  not  now  found  in  this  passage,  and 
is  probably  a  spurious  addition. 

6  Makhon. 

7  The  righteousness,  which  involves  a  touch  of  kindness.     See  p.  60,  note  3. 

8  The  spirit  (rft~l)  perishes  at  death;  not  so  the  soul  (tPJM). 

9  This  refers  to  bad  souls,  e.g.,  Korah,  which  are  created  from  time  to  time. 
All  good  ones  were  created  from  the  beginning. 

S.  CH.  5 


66  •     CHAGIGAH. 

I2b,ii.  33.  itself  to  a  body1,  and  the  souls  which  I  have  made:"  and  the  dew 
with  which  the  Holy  One,  blessed  be  He,    is   about   to   quicken 

Ps.  lxviii.  mortals;  for  it  is  written,  "Thou,  O  God,  didst  send  a  plentiful 
'  rain,  thou    didst   confirm    thine  inheritance   when  it  was  weary." 

There  there  are  celestials2  and  seraphs  and  holy  beings  and  minis- 
tering angels,  and  the  throne  of  glory,  and  the  King,  the  Living 
God,  high  and  lifted  up,  sitting  over  them  among  the  clouds3,  as 

Ps.  lxviii.  it  is  said,  "  Cast  up  a  highway  for  him  that  rideth  upon  the  clouds 
(Araboth);  his  name  is  Jah."  And  whence  do  we  get  it  that 

they3  are  called  heaven1?  Because  mention  of  riding  occurs  in 

two  passages4.  It  is  written  in  one  place,  "  Cast  up  a  highway  for 
him  that  rideth  upon  the  clouds,"  and  it  is  written  in  another, 

Deut.  "who  rideth  upon  the  heaven  for  thy  help."  And  darkness 

xxxm.  26.  an(j  c]OU(j  an(j  thick   darkness  surround  Him,  as  it  is  said,   "He 

Ps.  xvm.  '  ' 

12;  E.V.     made    darkness    his    hiding  place,   his  pavilion   round  about  him; 

darkness  of  waters,  thick  clouds."  And  how  is  there  darkness 

in  the  presence  of  the  Lord?     For  against  this,  there  is  the  pas- 
Dan.  ii.  22.  sage,  "He  revealeth5  the  deep  and  secret  things;  he  knoweth  what 
is  in  the  darkness  and  the  light  dwelleth  with  him."  There 

13  a  is  no  difficulty.     The  one  refers  to  that  which  is  within,  the  other 
to  that  which  is  without.  And    R.   Acha  bar  Jacob6    said, 

There  is  again  a  firmament  above  the  heads  of  the  living  creatures, 
Ezek.i.22.  for  it  is  written,  "And  over  the  heads  of  the  living  creatures  there 
was  the   likeness  of  a  firmament,  like  the  colour  of  the  terrible 
crystal."  So   far  thou  hast  permission  to  speak.     Thencefor- 

ward thou  hast  not  permission  to  speak.     For  thus  it  is  written 

Ecclus. iii.  in  the  Book  of  Ben  Sira7,  "Seek  not  out  the  things  that  are  too 
21,  22. 

1  See  Bosenmiiller's  Scholia  on  Isaiah  in  loc.  for  a  discussion  of  this  sense, 
which  is  favoured  by  the  Chaldee  paraphrase  and  adopted  by  Kimchi. 

2  Lit.,  wheels,  for  by  them  the  Divine  Chariot  (see  p.  55,  note  4)  is  moved 
and  guided.    Ezek.  i.  15  sqq. 

3  Araboth.  4  Lit. ,  There  comes  riding,  riding. 

5  vJ.  But  fcv?3  is  the  form  in  the  Massoretic  text  of  Daniel,  and  is  accord- 
ingly adopted  in  the  margin  of  the  Lemberg  edition. 

(i  A  contemporary  of  B.  Papa  (see  p.  12,  note  3).  He  spoke  in  the  name  of 
B.  Jochanan  (see  p.  11,  note  7).  He  is  apparently  quoted  under  the  name  of 
Papa  bar  Jacob,  p.  79,  where  see  note  5. 

7  The  work  of  Joshua  ben  Sira  ben  Eliezer,  a  priest  at  Jerusalem,  who  com- 
posed the  book  about  b.c.  190.  Of  the  original  Hebrew  we  have  only  frag- 
ments. The  book  survives  in  several  versions,  viz.,  the  following:  (1)  Syriac  and 
Greek  (primary),  (2)  Latin  (also  to  a  certain  extent  primary),  (3)  Armenian, 


CHAGIGAH.  67 

hard  for  thee,  and  into  the  things  that  are  hidden  from  thee  en- 13  a:  i.  8. 
quire  thou  not.     In  what  is  permitted  to  thee  instruct  thyself; 
thou  hast  no  business  with  secret  things1." 

There  is  a  Baraitha,  viz.,  Rabban  Jochanan  ben  Zakkai  said, 
What  answer  did  the  Bath-Kol2  make  to  that  wicked  man3  at 
the  time  when  he  said,  "I  will  ascend  above  the  heights  of  the  Is.  xiv.  14. 
clouds;  I  will  be  like  the  Most  High"?  The  Bath-Kol  went  forth 
and  said  to  him,  Thou  wicked  man,  son  of  a  wicked  man,  grandson 
of  Nimrod  the  wicked  *,  who  led  all  the-  world  to  rebel  against  Him 
in  his3  kingdom,  how  many  are  the  years  of  a  man?  Seventy 
years,  as  it  is  said,  "  The  days  of  our  years  are  threescore  years  and  Ps.  xc.  10. 
ten,  or  even  by  reason  of  strength  fourscore  years."  And  is  it 
not  from  the  earth  to  the  firmament  a  journey  of  five  hundred 
years6?  And  the  thickness  of  the  firmament  is  itself  equal  to  a 
journey  of  five  hundred  years,  and  so  too  the  interspaces  of  the 

Aethiopic,  Sahidic  and  Syro-Hexaplaric  (secondary,  from  the  Greek),  (4)  Arabic 
(secondary,  from  the  Syriac).  The  Greek  version  (whence  our  Auth.  Vers,  is 
taken)  was  made  by  BenSira's  grandson,  circ.  b.c.  130.  See  further  in  Dr 
Westcott's  Article,  Diet,  of  Bible,  and  in  Prof.  Margoliouth's  Place  of  Eecl.  etc., 
Oxford,  1890. 

1  "  The  fullest  recension  of  [this  passage]  is  in  Ber.  R.  8  (ed.  Warsh.  17  a) 
where  v.  21  and  the  substance  of  v.  22  are  quoted  as  follows  :  '  Babbi  Elazar 
said  in  the  name  of  Ben  Sira  (so  also  in  Jer.  Chag.  77  c),  What  is  too  great  for 
thee,  seek  not  out,  into  what  is  too  strong  (powerful)  for  thee,  search  not ;  what 
is  too  high  for  thee  seek  not  to  know ;  into  what  is  hidden  from  thee  inquire 
not ;  what  is  within  thy  power  (that  which  is  within  thy  reach,  that  which  is 
practically  before  thee),  consider,  and  busy  not  thyself  with  secret  things.'  The 
same  saying  is  quoted  with  slightly  different  wording,  in  the  Jer.  Talmud 
(Chag.  77c)... but  [as  in  the  Bab.  Tal.  text  above]  without  the  first  two  clauses 
given  in  Ber.  B.  8."    Edersheim,  Speaker's  Comm.  in  loc. 

-  So  called  as  being  similar,  yet  inferior,  to  (lit.,  the  daughter  of  the  voice  of) 
the  actual  prophetic  utterance. 

3  Nebuchadnezzar,  but  suggesting  to  Jochanan's  contemporaries  Titus,  as 
the  then  enemy  of  the  Jews. 

4  Nebuchadnezzar  is  spoken  of  as  descended  from  Nimrod,  not  in  a 
literal  sense,  but  (cf.  John  viii.  41)  because  of  his  similarity  in  place  of 
origin,  and  on  account  of  his  character  and  deeds.  Jewish  tradition,  how- 
ever, gives  this  further  link  between  them  that,  while  Nimrod  was  a 
descendant  of  Ham  (Gen.  x.  6 — 8),  Nebuchadnezzar  was  sprung  from  one 
of  Solomon's  wives  ("strange  women,  together  with  the  daughter  of  Pharaoh." 
1  Kings  xi.  1). 

5  Nimrod's. 

6  Compare  the  Babbinical  saying,  that  Jacob's  ladder  had  so  many  steps 
that  it  would  take  five  hundred  years  to  mount. 

5—2 


68  CHAGIGAH. 

13  a,  i.  19.  firmaments1.  Above  there  are  the  holy  living  creatures.  The  feet 
of  the  living  creatures  are  of  corresponding  measure  to  all  the  things 
mentioned  above,  the  ankles  of  the  living  creatures  are  of  corre- 
sponding measure,  the  legs  of  the  living  creatures  are  of  correspond- 
ing measure,  the  knees  of  the  living  creatures  are  of  corresponding 
measure,  the  thighs  of  the  living  creatures  are  of  corresponding 
measure,  the  bodies  of  the  living  creatures  are  of  corresponding 
measure,  the  necks  of  the  living  creatures  are  of  corresponding  mea- 
sure, the  heads  of  the  living  creatures  are  of  corresponding  measure, 
the  horns  of  the  living  creatures  are  of  corresponding  measure. 
Above  them  is  the  throne  of  glory.  The  feet  of  the  throne  of  glory 
are  of  corresponding  measure.  The  throne  of  glory  is  of  corresponding 
measure.  The  King,  the  Living  and  Eternal2  God,  high,  and  lifted 
up,  sitteth  upon  them3.     And  thou  didst  say,  "I  will  ascend  above 

Is.  xiv.  15.  the  heights  of  the  clouds ;  I  will  be  like  the  Most  High."  "Yet 
thou  shalt  be  brought  down  to  hell,  to  the  uttermost  parts  of  the  pit." 
Nor  the  Chariot  with  one*.  R.  Chia  teaches,  But  you  may  im- 
part to  him  the  heads  of  the  divisions5.  R.  Zera  said,  You 
may  only  impart  the  heads  of  the  divisions  to  the  chief  of  a 
college,  and  to  every  one  whose  heart  within  him  yearns  for  know- 
ledge. There  are  others  who  say,  Even  to  him6  you  are  to 
impart  these,  only  if  his  heart  within  him  yearns  for  knowledge. 
R.  Ami  said,  You  may  impart  the  secret  things  of  the  Law 

Is.  iii.  3.  only  to  one  in  whom  are  five  requisites,  as  follows,  viz.,  "The  cap- 
tain of  fifty7,  and  the  man  of  influence,  and  the  counsellor8,  and  the 
wise  among  artificers9,  and  the  instructed  whisperer10."    And  R.  Ami 

1  The  firmaments  are  seven  in  number.    See  p.  63. 

2  Lit. ,  established. 

3  Cf.  Eph.  iv.  13.  4  See  p.  55. 

8  A  summary  or  synopsis  of  the  teaching,  not  meaning  a  table  of  contents  or 
headings  of  sections,  but  a  sketch  (enTvirwais)  in  words  which  shall  give  the  key, 
as  (puvavra  avveToiciv. 

6  The  chief  of  a  college. 

7  A  man  fifty  years  of  age,  so  as  to  be  qualified  to  give  interpretations 
publicly. 

8  One  who  understands  how  to  intercalate  years,  so  as  to  fix  the  dates  of 
successive  Passovers. 

9  KHn  is  an  artificer,  and  is  no  doubt  the  right  word  in  this  passage.  But 
the  Rabbinic  interpretation  is,  one  who  makes  the  whole  world  deaf  (5JHn)  by 
his  oratorical  power. 

10  The  Rabbinic  explanation  is,  one  who  whispers  (KTP)  Kabbalistic  secrets 
into  the  ear. 


CHAGIGAH.  69 

said,  You  must  not  impart  the  words  of  the  Law  to  a  Cuthite1,  13  a,  ii.  3. 
for  it  is  said,  "  He  hath  not  dealt  so  with  any  nation  (*>^)>  and  as  Ps.  cxlvii. 
for  his  judgments,  they  have  not  known  them."  ' 

R.  Jochanan2  said  to  R.  El'azar,  Come,  I  will  fully  instruct3 
thee  in  the  subject  of  the  Chariot.  He  said  to  him,  I  am  not  old 
enough.  When  he  was  old  enough,  R.  Jochanan's  soul  had  passed 
away4.  R.  Asi  said  to  him,  Come,  and  I  will  fully  instruct  thee  in 
the  subject  of  the  Chariot  He  said  to  him,  If  I  had  been  worthy, 
I  should  have  received  full  instruction  from  R.  Jochanan  thy 
teacher.  R.  Joseph  was  giving  full  instruction  in  the  subject 

of  the  Chariot.  The  wise  men  of  Pumbeditha5  were  teaching 
the  subject  of  Creation.  They  said  to  him,  Would  that  our  lord 
would  instruct  us  fully  in  the  subject  of  the  Chariot.  He  said  to 
them,  Instruct  me  fully  in  the  subject  of  Creation.  After  they 
had  instructed  him  fully,  they  said  to  him,  Would  that  our  lord 
would  instruct  us  fully  in  the  subject  of  the  Chariot.  He  said 
to  them,  There  is  a  Baraitha  with  reference  to  these  things  which 
says,  "Honey  and  milk  are  under  thy  tongue6."     Let  words  sweeter  Cant.  iv. 

1  The  older  reading,  '13,  obviously  required  by  the  words  which  follow,  must 
have  been  altered  from  fear  of  the  Christians.  Such  changes  or  omissions,  caused 
by  the  "censorship,"  are  tolerably  frequent  in  the  Talmud.     See  Introd. 

2  See    .11. 

3  Cf.  the  use  of  xXrjpovv  in  N.T.,  e.g.,  Mt.  v.  17. 

4  Lit.,  was  at  rest.  Cf.  Is.  lvii.  2  (according  to  the  Jewish  interpretation). 
So  John  xi.  11. 

5  Called  also  Golah,  "the  abode  of  the  captivity"  (exiles),  twenty-two 
parasangs  N.  of  Sora,  probably  at  the  mouth  (Pum)  of  a  canal  called  Beditha. 
It  was  the  residence  of  the  chief  Jewish  families  of  Babylonia,  but  as  the  seat  of 
an  Academy  it  was  later  than  Nehardea  and  Sora,  while  on  the  other  hand  its 
school  was  more  permanent  and  of  more  influential  character  than  even  the 
latter  of  these.  See  p.  6,  note  1.  The  people  of  the  place  had  an  evil  repu- 
tation for  theft  and  fraud.  The  Academy  was  famed  for  its  subtleties  of 
exposition,  whence  the  proverb  (Talm.  Bab.,  Baba  Metzi'a,  38  6),  "Thou  art  of 
Pumbeditha ;  then  thou  canst  make  an  elephant  pass  through  the  eye  of  a  needle." 
(Xeubauer's  Geog.  du  Talmud,  p.  349).  Here  follow  the  earlier  heads  of  the 
Academy  at  Pumbeditha,  with  the  dates  of  their  accession  to  office :  Jehudah  bar 
Jecheziel,  a.d.  250;  Hunna  bar  Chia,  a.d.  292;  Kabba  bar  Xachman,  a.d.  297; 
Joseph  bar  Chia,  a.d.  309;  Abai  Nachmani  bar  Chalil  ha-Cohen,  a.d.  322; 
Babba  bar  Joseph  bar  Chama  (who  however  resided  at  Machusa),  a.d.  337; 
Nachman  bar  Isaac,  a.d.  351;  Chama  bar  Tobiah,  a.d.  355—376.  See 
Etheridge,  pp.  161—172. 

6  There  the  bridegroom  says  it  to  the  bride,  and  so  God  to  Israel.  There- 
fore such  things,  sweet  though  they  be,  cannot  be  made  the  subjects  of 
teaching. 


70  CHAGIGAH. 

13  a,  ii.  19.  than  honey  and  milk  be  under  thy  tongue.  R.  Abohu ',  said, 

Prov.  It2  is  drawn  from  this  passage,  viz.,  "things  to  be  concealed  under 

xxvn.  26.    ^     clothes3,"  that  is  to  say,  things  which  are  the  secrets  of  the 
world  shall  be  under  thy  clothes.  They  said  to  him,  We  have 

Ezek. ii.  1.  worked  in  them  as  far  as  the  words,  "And  he  said  unto  me,  Son 
of  man4."  He  said  to  them,  But  this  is  the  subject  of  the 

Chariot5.  Some  one  puts  a  difficulty.     How  far  does  the  sub- 

ject of  the  Chariot  reach1?  Rab  says,  It  reaches  to  the  last 

Ezek. i. 27.  occurrence   of   the    expression,    "I    saw."  R.  Isaac   says,    It 

reaches  to  the  Chashmal6.  We  instruct  fully  to  the  words,  "and 
I  saw;"  thenceforward  we  only  impart  the  heads  of  the  divisions. 
There  are  others  who  say,  As  far  as,  "and  I  saw,"  we  im- 
part the  heads  of  the  divisions ;  thenceforward,  if  the  man  be  wise 
and  of  ready  intelligence,  Yes ;  if  not,  No.  And  how  are  we 

to  expound  in  Chashmal?  For  there  is  the  story  of  the-  child,  who 
was  studying7  in  Chashmal,  and  there  came  out  a  fire  and  con- 
sumed him.  The  case  of  the  child  is  different,  for  he  had  not 
reached  the  fitting  age. 

R.  Jehudah  said,  Of  a  truth  remember  thou  that  man  for  good", 
and  Chananiah  son  of  Hezekiah  was  his  name9.  But  for  him  the 
Book  of  Ezekiel  would  have  been  withdrawn10,  for  its  words  were 

1  Of  Cffisarea ;  a  3rd  century  teacher. 

2  viz.,  the  duty  of  reticence  on  the  subject  of  the  Chariot. 

3  But  the  Eng.  Vers,  renders,  and  no  doubt  correctly,  "The  lambs  are  for 
thy  clothing." 

4  Maimonides  (Moreh  Nev.  iii.  5)  says,  Wise  men  say,  You  may  teach  the 
first  two  sections  (beginning  i.  4  and  i.  15),  but  not  the  third  (beginning  i.  27), 
which  is  Chashmal  and  its  belongings,  save  only  under  general  heads.  But 
Babbi  (see  p.  2,  note  (J)  says,  that  all  these  are  "the  Chariot,"  and  that  in  the 
case  of  any  of  them  the  general  heads  only  are  to  be  taught. 

5  i.e.,  If  you  understood  this,  you  would  not  come  to  me  to  teach  you  "  the 
Chariot." 

6  The  "amber,"  not  meaning,  to  the  place  where  this  word  first  occurs, 
but  as  far  as  the  passage  called  by  this  name.  Cf.  "Elias  "  (Bom.  xi.  2),  "the 
bush"  (Mk.  xii.  26),  in  N.T.  as  designations  of  particular  sections  of  the 
Scriptures. 

7  Lit.,  expounding.  Hottinger  (Be  Inccstu  etc.,  p.  54),  takes  the  story  to 
refer  to  one  who  was  a  child  not  in  years  but  in  knowledge  of  the  Talmud. 
Cf.  Hebrews  v.  13. 

8  Cf.  Neh.  v.  19  (Lk.  xxiii.  42),  but  cf.  for  a  somewhat  different  aspect  of  the 
same  Heb.  phrase,  Mishnah  of  B'rakhoth,  v.  3. 

H  He  lived  before  the  destruction  of  the  second  Temple.     See  Juch.  p.  65  b. 
10  The  Apocryphal  Books  were  called  D'J-132,  hidden. 


CHAGIGAH.  71 

opposed  to  the  words  of  the  Law1.      What  did  they  do?      They  13 a,  ii.  33. 
brought    up  for  him   three   hundred   measures   of  oil,   and    he  sat 
in  an  upper  chamber  and  expounded  it. 

Our  Rabbis  have  taught,  There  is  a  story  of  a  certain  child  who 
was  reading  in  his  teacher's  house  in  the  Book  of  Ezekiel,  and  he 
was  pondering  over  Chashmal,  and  there  came  out  fire  from  Chashmal 
and  burnt  him,  and  they  sought  in  consequence  to  withdraw  the 
Book  of  Ezekiel.  Chananiah  ben  Hezekiah2  said  to  them,  If  he3 
was  wise,  are  all  wise4? 

What  is  the  meaning  of  Chashmal?    R.  Jehudah  said,  Fiery  beings  13  b 
who  speak D.  In  a  Kabbalistic  Mishnah6  we  are  taught  that 

it  means,  At  times  they  are  silent  and  at  times  they  speak7;  at 
the  time  that  the  utterance  goeth  forth  from  the  mouth  of  the 
Holy  One,  blessed  be  He,  they  are  silent,  and  at  the  time  that  the 
utterance  goeth  not  forth  from  the  mouth  of  the  Holy  One,  blessed 
be  He,  they  speak.  "And  the   living  creatures  ran  and   re- Ezek.i.14. 

turned  as  the  appearance  of  a  flash  of  lightning."  What  is  the 
meaning  of  "ran  and  returned?"  R.  Jehudah  said,  As  the  light 
which  goeth  forth  from  the  mouth  of  the  furnace.  What  is  the 
meaning  of  "as  the  appearance  of  a  flash  of  lightning?"  R. 

Jose   bar   Chanina   said,    Like    the    flame    that   goeth    forth   from 

1  Tradition  said  that  there  were  250  points  of  difference  between  the  Law 
and  Ezekiel.  Two  instances  are  given  by  Rashi  in  his  commentary  on  this 
passage.  1".  From  Ezekiel  (xliv.  31)  it  might  be  thought  that  Israelites  generally 
might  eat  "anything  that  dieth  of  itself  or  is  torn,"  though  it  was  forbidden  to 
the  priests,  while  in  Leviticus  (xxii.  8)  such  food  is  forbidden  to  all.  2°.  The 
Law  mentions  no  sacrifice  on  the  7th  day  of  the  1st  month,  such  as  is  prescribed 
in  Ezekiel  (xlv.  20).  Again  Ezekiel  (xliv.  22)  allowed  a  widow  to  marry,  if, 
being  the  widow  of  a  priest,  she  took  a  priest ;  not  so  the  Law  (Lev.  xxi.  14). 
The  reconciliation  in  this  last  case  is,  that  a  widow  in  the  specially  honourable 
sense  of  the  word,  viz.,  one  who  has  not  been  (a)  divorced,  or  (b)  twice  married, 
or  (c)  the  subject  of  a  levirate  marriage,  may  be  married  to  an  ordinary  priest, 
but  not  to  the  high-priest.  One  who  is  not  a  widow  in  this  special  sense  cannot 
marry  any  kind  of  priest. 

2  Flourished  in  the  time  of  the  2nd  Temple.  See  Bartolocci,  Biblioth. 
Rabb.  11.  847. 

3  The  child. 

4  The  answer  is.  No,  and  therefore  it  is  not  needful  to  withdraw  the  Book,  as 
there  is  no  fear  that  any  considerable  number  of  persons  will  meet  the  child's 
fate  by  an  appreciative  study  of  its  contents. 

5  ni^fio  2\x  nvPl^D&n-  H  See  p-  61»  note  10- 
7  mr?£D  D'nr  m8?PI  dw- 


72  CHAGIGAH. 

I3to,  i.  10.  between  the  potsherds.  "And  I  looked,  and,  behold,  a  stormy 

Ezek.  i.  4.  wind  came  out  of  the  north,  a  great  cloud,  with  a  tire  infolding 
itself,  and  a  brightness  round  about  it,  and  out  of  the  midst  thereof 
as  the  colour  of  amber,  out  of  the  midst  of  the  fire."  Whither  did 
it1  go?  R.  Jehudah  said  that  Rab  said,  It  went  forth  to  sub- 

due the  whole  world  under  the  wicked  Nebuchadnezzar.  And 

wherefore  was  all  this  done?  That  the  peoples  of  the  world 

might  not  say,  The  Holy  One,  blessed  be  He,  delivered  His  children 
into  the  hand  of  a  mean  people2.  The  Holy  One,  blessed  be  He, 
said,  What  forced  me  to  minister  to  worshippers  of  carved  images  ? 
The  iniquities  of  Israel,  they  forced  me. 

Ezek. i.  15.  "Now  as  I  beheld  the  living  creatures,  behold  one  wheel 
upon  the  earth  beside  the  living  creatures."  R.  El'azar  said,  It 
means  a  certain  angel,  who  stands  upon  the  earth  and  his  head 
reaches  to  the  level  of  the  living  creatures.  In  a  Kabbalistic 

Mishnah  we  are  taught  that  his  name  is  Sandalphon3,  who  is 
higher  than  his  fellows  by  the  space  of  a  journey  of  five  hundred 
years,  and  he  stands  behind  the  chariot  and  binds  crowns  for  his 

Ezek.  iii.    Maker4.  Is  it  so?      But  there  is  the  passage,  "Blessed  be 

the  glory  of  the  Lord  from  his  place5."  Strictly  speaking, 

His  place  it  is  impossible  to  know6,  but  he7  utters  the  Name  over 
the  wreath  and  thereupon  it  goes  and  rests  by  His  head. 

1  The  storm. 

2  Cf.  "The  land  of  the  Chaldseans;  this  people  has  come  to  nothing,"  a 
possible,  or  even  probable,  rendering  of  Is.  xxiii.  13.  See  Delitzsch  and  Cheyne 
in  loc. 

3  Perhaps  o-w&5e\<f>os.  For  the  Messianic  side  of  the  thought  suggested  by 
his  name  cf.  Deut.  xviii.  18,  Ps.  xxii.  22,  Kom.  viii.  29,  Heb.  ii.  11,  12,  17. 

4  i.e.,  offers  the  prayers  of  the  righteous.  Cf.  Heb.  vii.  25,  Apoc.  viii.  3,  4. 
For  "his  Maker"  cf.  Prov.  viii.  22  PMj?,  He  formed  me).  "In  the  Liturgy  for 
the  Feast  of  Tabernacles  it  is  said  that  Sandalphon  gathers  in  his  hands  the 
prayers  of  Israel,  and,  forming  a  wreath  of  them,  he  adjures  it  to  ascend  as  an 
orb  for  the  head  of  the  supreme  King  of  kings."  Hershon,  A  Talmudic 
Miscellany,  p.  250.     Cf.  Longfellow,  Sandalphon. 

"Erect,  at  the  outermost  gates 

Of  the  City  Celestial  he  waits, 

*  »  *  * 

And  he  gathers  the  prayers  as  he  stands, 
And  they  change  into  flowers  in  his  hands." 

5  Which  expression  from  its  vagueness  is  taken  to  imply  that  God's  "  place" 
is  unknown  and  so  unapproachable  even  by  Sandalphon. 

6  No  one  knows  God's  place,  for  He  always  rises  higher  than  any  fixed 
place.  7  Sandalphon. 


12. 


CHAGIGAH.  73 

Rabba  said,  All  which  Ezekiel  saw,  Isaiah  saw '.     To  what  is  13  b,  L  25. 
Ezekiel  like  ?     He  is  like  a  rustic  who  has  seen  the  king.    And  to 
what  is  Isaiah  like!     He  is  like  a  townsman3  who  has  seen  the 
king. 

Resh  Lakish  said,  What  is  the  meaning  of  the  passage  "I  will  Exod.  xv. 
sing  unto  the  Lord,  for  he  is  highly  exalted3"?  It  means  a  song  * 
to  Him  who  takes  His  place  proudly  above  the  high,  as  the  Mishnah 
teacher  said,  The  king  among  living  creatures  is  a  lion,  the  king 
among  domestic  beasts  is  an  ox,  the  king  among  birds  is  an  eagle, 
but  man  takes  his  place  proudly  above  them,  and  the  Holy  One, 
blessed  be  He,  takes  His  place  proudly  above  them  all,  and  above 
the  whole  world  in  its  entirety. 

A  certain  passage  says,  "And  as  for  the  likeness  of  their  faces,  Ezek.i.10. 
they  had  the  face  of   a  man ;    and  they  four   had   the   face  of  a 
lion   on   the   right   side;  and   they  four   had   the   face  of  an   ox 
on  the  left  side,   etc."   and   it   is   written,   "  And   every  one  had  Ezek.  x. 
four  faces :   the  first  face  was  the   face   of   the   cherub,    and   the  li- 
second  face  was  the  face  of  a  man,  and  the  third  the  face  of  a 
Hon,  and  the  fourth  the  face  of  an  eagle."     And  lo,  the  ox  is  not 
reckoned  in4.  Resh  Lakish  said,  Ezekiel  besought  the  Merciful 

One  with  regard  to  him,  and  He  changed  him  into  a  cherub.  He 
addressed  Him  thus,  Lord  of  the  Universe,  shall  an  accuser  become 
an  advocate5?  "What  is  the  meaning  of  cherub  ?  R.  Abohu 

1  The  difficulty  to  which  Rabba  is  alluding  is  the  discrepancies  between 
Isaiah  and  Ezekiel,  e.g.,  in  their  visions  of  God's  glory,  wherein  Isaiah  saw  six 
wings,  while  Ezekiel  saw  but  four. 

2  And  therefore  is  cultured  and  polished.  Thus,  being  less  impressed  by 
the  glory,  he  does  not  relate  the  vision  at  such  length  as  the  countryman 
Ezekiel,  who  gives  us  an  account  of  the  vision  of  God  four  times  (i.  viii.  x. 
xliii.  3)  while  Isaiah  gives  it  but  once  (vi.).  Other  reasons  which  have  been 
suggested  for  the  contrast  here  noticed  between  them  are,  (1°)  It  was  needful 
for  Ezekiel  to  be  very  explicit  in  order  to  meet  the  Jewish  belief  that  no  visions 
of  God  would  be  granted  outside  Canaan  (so  A.barban?l.  Comm.  on  Ezek.  i.),  or, 
(2°)  The  men  of  the  Captivity  (unlike  those  of  Isaiah's  time,  who  were  familiar 
with  such  visions)  had  need  of  special  details  to  support  them  in  their  trials. 

3  Lit.,  He  has  proudly  shewn  forth  His  superiority  (not  merely  to  the 
animals,  but)  to  the  proud  (themselves). 

4  Hottinger  (De  Incestu  etc.  in  loc.)  however  suggests  that  2^3  in  this 
passage  may  mean  an  ox.  Cf.  the  Chaldee  and  Syriac  root  3T2,  to 
plough. 

5  i.e.,  Can  a  calf  (  =  ox),  as  long  as  he  remains  a  calf,  from  being  our  enemy 
(as  always  from  the  days  of  the  golden  calf),  become  a  friend?    No,  not  till  he 


74  CHAGIGAH. 

13  b,  i.  37.  said,  It  is  equivalent  to  a  growing  child1.  For  so  in  Babylon  a  young 
child  is  called  Rabya.  R.  Papa  said  to  Abohu 2,  But,  as'  it  is 

Ezek.  x.  written,  "  The  first  face  was  the  face  of  the  cherub,  and  the  second 
face  was  the  face  of  a  man,  and  the  third  the  face  of  a  lion,  and 
the  fourth  the  face  of  an  eagle,"  this  shews  that  the  face  of  a  cherub 
is  the  same  thing  as  the  face  of  a  man3.  There  are  large  faces  and 
there  are  small  faces4. 

Is.  vi.  2  There  is  a  passage  which  says,  "  each  one  had  six  wings,"  and 

Ezek.  i.  6.  there  is  a  passage  which  says,  "And  every  one  had  four  faces,  and 
every  one  of  them  had  four  wings."  There  is  no  difficulty. 

The  one  case  was  at  the  time  when  the  Holy  House  was  standing, 
the  other  at  the  time  when  the  Holy  House  was  not  stand- 
ing. As  if  it  were  possible5  to  say  which  two  of  the  wings  of 
the  living  creatures  were  taken  away.  Which  of  them  were  taken 
away?  R.  Chananeel6  said,  that  Rab  said,  Those  with  which 

Is.  vi.  2,  3.  they  utter  their  song.     It  is  written  thus,  "And  with  twain  he  did 

Prov.xxiii.  fly.  And  one  cried  to  another  and  said,"  and  it  is  written,  "  Wilt 
thou  set  thine  eyes  upon  it?     But  it  is  gone."     But  our  Rabbis  say, 

Ezek.  i.  7.  Those  with  which  they  cover  their  feet,  as  it  is  said,  "And  their 
feet  were  as  a  straight  foot7."  And  if  none  had  been  taken  away, 
how  would  he  have  known8?  Perhaps  it  was  uncovered,  and 

he  saw  it.  But  if  thou  sayest,  Not  so,  then  I  may  argue  thus : 
"  And  as  for  the  likeness  of  their  faces,  they  had  the  face  of  a  man," 
and  I  may  argue  that  in  this  case  also  they  were  taken  away.  But 
when  you  reply  that  in  this  case9  it  was  uncovered  and  he  saw- 
it,  then  I  rejoin  that  in  this  case  also10  it  was  uncovered  and  he  saw 

is  changed  into  a  man.  Ezekiel  was  seeking  intercessions  on  behalf  of  men. 
Those  of  an  ox,  as  being  man's  foe,  could  not  be  sincere,  and  hence  the 
prophet's  prayer. 

1  As  though  2113  were  made  up  of  the  element  3  and  31"1  from  the  same 
root  as  rP2"l  of  the  text. 

-  """ON  of  the  Heb.  text  is  obviously  an  error. 

3  And  thus  disproves  the  notion  that  it  means  a  boifs  face. 

4  The  large  face  represents  God  as  He  is,  the  small,  God  as  manifested  to 
us.  The  ancient  of  days  (Dan.  vii.  9)  is  the  Father  (^"PD  ''SX),  the  son  of 
man  (ver.  13)  is  the  Messiah  (^D'lT  ''SN).  Such  was  the  belief  of  many  Jews  in 
Christ's  time.    They  illustrated  by  reflection  in  a  large  and  a  small  looking-glass. 

8  i.e.,  Surely  it  would  not  be  possible  etc. 

8  A  disciple  of  Rab,  but  nothing  beyond  this  is  known  of  him. 

7  See  p.  85,  note  2.  8  That  it  was  a  straight  foot. 

8  viz.,  of  the  face.  10  viz.,  of  the  feet. 


CHAGIGAH.  75 

it.  But  no ',  for  in  this  case,  even  granting  that  the  face  is  13  b.  ii.  23. 

customarily  uncovered  before  one's  teacher,  the  legs  are  not  cus- 
tomarily uncovered  before  one's  teacher*. 

There  is  a   certain   passage  which  says,    "  Thousand  thousands  Dan.  vii. 
ministered   unto  him,  and  ten  thousand  times  ten  thousand  stood  10- 
before  him,"  and  there  is  a  certain  passage  which  says,   "Is  there  Job  xxv.  3. 
any  number  of  his  armies?"  There  is  no  difficulty.     The  one 

was  at  the  time  when  the  Holy  House  was  standing,  and  the 
other  was  at  the  time  when  the  Holy  House  was  not  standing. 
As  though  it  were  possible  to  say3  that  the  family4  of  the 
Most  High  was  diminished.  There  is  a  Baraitha,  Rabbi  says  in  the 
name  of  Abba5  Jose  ben  Dosai,  "Thousand  thousands  ministered 
unto  him,"  this  is  the  number  of  one  troop,  but  of  His  troops 
there  is  no  number.  And  R.  Jeremiah  bar  Abba6  said,  Thousand 
thousands  ministered  unto  him  at  the  fiery  stream,  as  it  is  said, 
"  A  fiery  stream  issued  and  came  forth  from  before  him  :  thousand  Dan.  vii. 
thousands  ministered  unto  him,  and  ten  thousand  times  ten  thousand 
stood  before  him."  Whence  does  it  come  forth]  From  the 

perspiration  of   the  living  creatures.  And  upon  what  is  it 

poured  1  R.  Zot'ra  bar  Tobiah  said  that  Rab  said,  Upon  the 

heads  of  wicked  men  in  Gehenna,  as  it  is  said,  "  Behold  the  tempest  Jer.  xxiii. 
of  the  Lord,  even  his  fury,  is  gone  forth,  yea,  a  whirling  tempest;  it    "' 
shall  burst  upon  the  head  of  the  wicked."     And  R.  Acha  bar  Jacob 
said,  Upon  those  who  were  held  back7,  as  it  is  said,  "Who  were  Job  xxii. 
held  back  before  their  time,  whose  foundation  was  poured  out  as 
a  stream."     There  is  a  Baraitha  to  the  effect  that  R.  Simeon  the 
Holy  said,  These  are  nine  hundred  and  seventy-four  generations, 
which  were  held  back  from  being  created  before  the  world   was  14  a 
created,  and  so  were  not  created.     The  Holy  One,  blessed  be  He, 

1  Your  rejoinder  does  not  apply. 

1  And  therefore  the  two  cases  are  not  really  parallel. 

3  Surely  it  would  not  be  possible  etc.  4  SvD2. 

5  Abba  is  a  pre-Christian  title. 

6  A  disciple  and  colleague  of  Rab.     See  Juch.  159  b ;  Wolf,  ii  876. 

7  974  generations  were  "held  back."  For  God's  original  plan  was  that 
1000  generations  (see  1  Chron.  xvi.  15,  Ps.  cv.  8)  should  pass  before  He  gave  the 
Law.  But  He  changed  His  purpose,  that  man  might  not  be  so  long  without  a 
guide  of  life,  and  in  the  26th  generation  (Gen.  v.  xi.,  Exod.  vi.  16 — 20)  the  Law 
was  given.  The  souls  of  the  remaining  generations  had  however  been  in 
readiness  from  the  beginning,  and  so  they  are  spread  over  the  remainder  of  the 
world's  existence,  a  few  in  each  age. 


76  CHAGIGAH. 

14  a,  i.  2.  stood  and  scattered  them1  through  all  the  successive  generations, 
and  these  are  the  shameless  who  are  in  a2  generation.  But  R. 
Nachman  bar  Isaac  said,  They  are  these  who  are  wrinkled3  for 
blessing.  This  is  the  meaning  of  that  which  is  written,  As  for 
these  disciples  of  the  wise,  who  have  become  wrinkled  over  the 
words  of  the  Law  in  this  world,  the  Holy  One,  blessed  be  He, 
discloses  to  them  the  secret  of   the  world  to  come,  as  it  is  said, 

Job  xxii.     "their  foundation  was  overflowed  with  a  stream4." 

1"*  Samuel  said  to  Chia  bar  Rab5,  Thou  clever  fellow6,  come,  and 

I  will  tell  thee  something  from  those  noble  words,  which  thy  father 
used  to  say.  Every  several  day  ministering  angels  are  created 
from  the  fiery  stream,  and  they  utter  a  song  and  perish7,  as  it  is 

Lam.  iii.    said,  "They  are   new  every   morning;   great  is  thy  faithfulness." 

But  R.   Samuel  bar  Nachmani  differs  in  his  view;  for  R. 

Samuel  bar  Nachmani  said  that  R.  Jonathan8  said,  Every  several 

utterance  that  goeth  out  of  the  mouth  of  the  Holy  One,  blessed  be 

Ps.  xxxiii.  He,  there  is  created  from  it  an  angel,  as  it  is  said,  "  By  the  word 
of  the  Lord  were  the  heavens  made ;  and  all  the  hosts  of  them  by 
the  breath  of  his  mouth." 

Dan.vii.9.  There  is  a  passage  which  says,  "His  raiment  was  white  as 
snow,  and  the  hair  of  his  head  like  pure  wool,"  and  yet  it  is  written, 

Cant.  v.      "His  locks  are  curling  and  black   as  a  raven."  There  is  no 

difficulty.  The  one  is  the  case  where  He  is  engaged  in  session9, 
the  other  where  He  is  engaged  in  war.     For  the  Mishnah  teacher 

1  But  Eashi  explains  J/ntJ'  handed  them  over  to  Gehenna. 

2  i.e.,  each. 

3  The  Heb.  root  has  the  two  senses,  to  be  held  back,  and  to  be  wrinkled, 

4  Another  way  of  rendering  the  same  passage.  Nachman  is  also  here 
playing  on  the  similarity  of  the  two  words  DTlD?,  "  their  foundation,"  and 
D11D ,  their  secret. 

T 

5  Chia  bar  Kab  was  a  contemporary  of  Hunna.  Chia's  mother  was  a 
shrew,  and  carefully  did  the  opposite  of  what  her  husband  desired.  On  Chia's 
trying  to  outwit  her  by  telling  her  that  bis  father  desired  the  contrary  of  what 
he  knew  him  to  wish,  Eab  rebuked  him  for  his  deceit,  but  thanked  him  for 
the  goodwill  that  prompted  it.     See  Juch.  137  b. 

8  Lit. ,  son  of  a  lion. 

7  "  The  Angels  of  Wind  and  of  Fire 
Chant  only  one  hymn,  and  expire 

With  the  song's  irresistible  stress." — Longfellow,  Sandalphon. 

8  Believed  to  have  been  a  contemporary  of  Akiba,  and  thus  to  be  reckoned 
.  among  the  earliest  Gemaric  teachers.     See  Juch,  152  b;  Wolf  ii.  846. 

u  i.e.,  teaching. 


11 


CHAGIGAH.  77 

said,  No  one,  look  you,  is  nobler  in  session  than  an  old  man,  and  14  a,  i.  20. 

no  one,  look  you,  is  nobler  in  war  than  a  youth.  One  passage 

says,  "His  throne  was  fiery  flames,"  but  another  says,  "till  thrones  Dan. vii.9. 

were  placed,  and  one  that  was  ancient  of  days  did  sit."  There  is  Dan. vii.9. 

no  difficulty,  One  throne  is  for  Him  and  one  for  David1.  As  says 

a  Baraitha,  viz.,  One  for  him  and  one  for  David.      These  are  the 

words  of  R.  Akiba.      R.  Jose  the  Galilaean  said  to  him,  Akiba,  how 

long  dost  thou  shew  irreverence  to  the  Shechinah2?    Xay,  but3  one  is 

for  judgment  and  one  for  grace4.  "Was  he  convinced  by  him,  or 

was  he  not3?     Come  and  hear".     One  is  for  judgment  and  one  for 

grace.     These  are  the  words  of  R.  Akiba.     R.  El'azar  ben  Azariah 

said  to  him,  Akiba,  what  hast  thou  to  do  with  Haggadah7?    Be  oft'8. 

Thy  sayings  have  to  do  with  stripes  and  bitters9.  But  the  real 

meaning  is   that  one  is  for  a  throne  and  one  for  a  footstool ;    a 

throne  that  He  may  sit  upon  it,  and  a  footstool  as  the  resting-place 

for    His   feet,  as  it  is  said,  "  The  heaven  is    my  throne  and    the  Is.  Ixvi.  1. 

earth  is  the  resting-place  of  my  feet." 

When    R.   Dimi10  came11,  he  said,   Eighteen  curses  did  Isaiah 
pronounce  upon   Israel,  and   he   was  not  satisfied12  until  he  had 
spoken  against  them  this  passage,  "The  child  shall  behave  himself  Is.  iii.  5. 
proudly  against  the  elder,  and  the  base  against  the  honourable." 
Eighteen  curses,  what  are  they?     As  it  is  written,  "For,  behold,  Is.  iii. 

1 — i. 

1  Le.,  The  Messiah.     Comp.  Ps.  ex.,  Ezek.  xxxiv.  23,  24,  xxxvii.  24,  25. 

2  Lit.,  make  the  Shechinah  (God)  a  common  (profane)  thing  (by  thus 
placing  the  Messiah  in  juxtaposition  with  Him). 

3  Both  being  for  God. 

4  See  p.  65,  note  7. 

5  Lit.,  Did  he  receive  (the  rebuke)  from  him,  or  did  he  not  receive  (it)  from 
him? 

6  (yt?)K>  (X)ri  always  introduces  an  objection  intended  to  overthrow  the 
whole  argument. 

7  See  Glossary. 

8  ^?3  a  contraction  of  tQ]  n?2  =stop  and  go  (elsewhere). 

9  Bitters;  literally,  aloes  (Ps.  xlv.  9;  E.  V.  8),  but  here  probably  with  a  play 
upon  the  word,  as  also  meaning  tents.  The  general  sense  is,  deep  doctrines,  as 
opposed  to  mere  points  of  grammar.  D*yJ3  would  be  misfortunes  coming  on  a 
man's  person  or  house,  m?nX  uncleanness  by  the  death  of  a  person  in  a  tent. 
These  involved  difficult  questions,  and  were  what  Akiba  delighted  in.  Accord- 
ingly the  advice  here  given  him  is  ne  sutor  ultra  crepidam. 

10  A  disciple  of  Jochanan.     See  Wolf,  ii.  870. 

11  From  Palestine  to  Babylonia. 

12  Lit.,  his  thought  was  not  cooled. 


78  CHAGIGAH. 

14  a,  i.  31.  the  Lord,  the  Lord  of  hosts,  doth  take  away  from  Jerusalem  and 
from  Judah.  stay  and  staff,  the  whole  stay  of  bread  and  the  whole 
stay  of  water;  the  mighty  man  and  the  man  of  war;  the  judge 
and  the  prophet  and  the  diviner  and  the  elder ;  the  captain  of  fifty 
and  the  man  of  influence,  and  the  counsellor,  and  the  wise  among 
artificers,  and  the  instructed  whisperer.  And  I  will  give  children  to 
be  their  princes  and  suckers  out1  shall  rule  over  them,  etc."  "  Stay" 
— these  are  the  learned  in  the  Law2,  "staff" — these  are  the  learned 
in  Mishnah,  e.g.,  R.  Jehudah  ben  Tenia3  and  his  fellows.  R. 

Papa  and  our  Rabbis  differ  in  respect  of  this.  One  says,  there  are 
six  hundred  divisions  of  Mishnah,  and  another  says  there  are  seven 
hundred  divisions  of  Mishnah.  "  The  whole  stay  of  bread  " — these 

Prov.  ix.  5.  are  the  learned  in  Talmud4,  as  it  is  said,  "  Come,  eat  ye  of  my  bread, 
and  drink  of  the  wine  which  I  have  mingled."  "  And  the  whole  stay 
of  water" — these  are  the  learned  in  Agadah,  who  draw  out  the 
heart  of  man  like  water  by  means  of  Agadah.  "  The  mighty 
man" — this  is  the  man  learned  in  oral  tradition5.  "And  the  man 
of  war" — this  is  he  who  knows  how  to  handle  matters6  in  the 
battle  of  the  Law.  "  The  judge  " — this  is  a  magistrate  who  gives 
true  decisions  faithfully.  "  The  prophet " — this  is  what  the  word 
itself   conveys.        "  The    diviner" — this    is   a    king,    as   it   is    said, 

Prov.  xvi.  "Divination  is  in  the  lips  of  the  king."  "The  elder" — this  is  he 
who  is  worthy  to  sit  as  a  teacher  presiding  over  an  Academy. 
"Captain  of  fifty" — do  not  read  "captain  of  fifty,"  but  captain  of 
fifths.  This  is  he  who  knows  how  to  handle  matters  in  the  five 
sections  of  the  Law.  There  is  another  explanation  of  "  Captain  of 
fifty"  according  to  R.  Abohu;  for  R.  Abohu  says,  Hence  we  learn 
that  an  interpreter  is  not  appointed  over  the  congregation,  who 
is  less7  than  fifty  years  old.     "And  the  man  of  influence" — this  is  he 

1  Those  who  drain  the  country  of  all  that  is  valuable  in  it. 

2  The  Law  is  their  support. 

3  Probably  one  of  the  TVctjQ  \J-Vin.     See  p.  15,  note  8. 

4  In  the  most  general  sense  of  the  word. 

■'  i.e.,  who  can  hand  on  accurately  what  has  been  taught  him  and  invents 
nothing. 

8  Lit.,  to  take  up  and  to  give.  The  expression,  used  primarily  of  buying  and 
selling  (see  for  this  sense  p.  80,  note  5),  then  came  to  mean,  as  here,  the  study 
of  the  Law. 

7  ninQ  is  connected  with  nnS,  PIS  (e.g.,  Neh.  v.  14),  which  latter  means 
an  officer  less  than  (subordinate  to)  the  king.  For  this  passage  see  also  notes 
on  p.  68. 


CHAGIGAH.  79 

on  whose  account  his  generation  has  influence  above  in  the  courts  of  14  a,  il.  12. 
heaven,  e.g.,  R.  Chanina  ben  Dosa1,  or  below  on  earth,  e.g.,  R.  Abohu 
in  the  household  of  Caesar2.  "The  counsellor" — one  who  knows 
how  to  intercalate  years  and  to  fix  months.  "And  the  wise'* — this 
is  the  disciple  who  makes  his  teachers  wise.  "Artificers" — at  the 
time  that  he  is  unfolding  the  words  of  the  Law,  all  are  made  like 
deaf  men3.  "And  instructed7* — this  is  he  who  draws  instruction 
from  the  heart  of  a  matter4.  "Whisperer" — this  is  he  to  whom 
it  is  fitting  to  impart  the  words  of  the  Law,  which  is  given  in  a 
whisper3.  "And  I  will  give  children  to  be  their  princes."  What 
is  the  meaning  of  the  words,  "And  I  will  give  children  to  be  their 
princes"?  R.  El'azar  said,  These  are  the  children  of  men  who  are 
empty  of  good  works.  u  And  suckers  out  shall  rule  over  them." 
R.  Papa6  bar  Jacob  said,  Foxes7,  sons  of  foxes.  And  he8  was 
not  satisfied9,  until  he  had  said  to  them,  "The  child  shall  behave  Is.  iii.  5. 
himself  proudly  against  the  elder,  and  the  base  against  the  honour- 
able." These  are  the  children  of  men  who  are  empty  of  good  works. 
They  shall  behave  themselves  proudly  against  him  who  is  tilled  with 
good  works  as  a  pomegranate10.  "And  the  base  against  the  honour- 
able." Let  him  come,  to  whom  heavy  sins  are  like  light,  and  behave 
himself  proudly  against  him  to  whom  light  are  like  heavy. 

1  He  was  a  contemporary  of  Rabban  Gamaliel,  and  saw  the  overthrow  of 
Jerusalem  by  the  Romans.  See  Ta'anith  24  b,  ii.  30,  "All  the  world  is  sustained 
simply  for  the  sake  of  Chanina  my  son,"  and  Mishnah  of  B'rakhoth,  v.  5, 
"  They  said  of  R.  Chanina  ben  Dosa  that  he  used  to  pray  over  the  sick,  and 
say,  This  one  lives,  and  that  one  dies.  They  said  to  him,  Whence  knowest  thou? 
He  said  to  them,  If  my  prayer  is  fluent  in  my  mouth  ('22  Tlt'Sn  mUP  DX), 
I  know  that  it  is  accepted,  and  if  not,  I  know  that  it  is  rejected."  See  also 
Juch.  65  a  ;  Wolf,  ii.  834. 

2  Rashi  relates  (referring  to  Sanhedrin,  14  a,  ii.  7)  that  there  came  out  some 
noble  ladies  (NrV31"lt2D)  from  the  household  of  Caesar  to  meet  and  welcome 
him.  These  no  doubt  were  proselytes  to  Judaism,  who  had  been  converted  by 
him. 

3  See  p.  68,  note  9. 

4  Lit.,  understands  one  thing  out  of  another. 

5  Ry  the  presiding  Rabbi  to  the  interpreter  (m'thurg'man)  who  declares  it 
aloud  to  the  listeners. 

6  Apparently  an  error  for  Acha.     See  p.  66,  note  6. 

7  Men  with  the  intellect  of  children  but  the  wickedness  of  full-grown  men, 
were  likened  to  foxes.     So  Hottinger  (De  Incestu  etc.,  p.  87). 

8  Isaiah.  s  See  p.  77,  note  12. 

10  As  a  pomegranate,  when  ripe,  splits  and  shews  its  seeds,  so  when  a  man 
has  a  store  of  good  works  in  him,  they  must  come  to  light. 


80  CHAGIGAH. 

14  a,  ii.  24.  R.  Kattinah1  said,  Even  at  the  time  of  the  destruction  of  Jeru- 
salem there  did  not  cease  from   them  faithful  men,  as  it  is  said, 

Is.  iii.  6.  "  When  a  man  shall  take  hold  of  his  brother  in  the  house  of  his 
father,  saying,  Thou  hast  clothing,  be  thou  our  ruler."  Let  things 
which  are  hid  from  the  children  of  men,  as  a  garment  hides, 
be  under  thy  hand 2.  "  And  this  ruin."     What  is  the  meaning 

of  the  expression  "and  this  ruin"?  Words  which  the  children 

of   men   cannot    understand,  but   if   one   tries,    he   stumbles   over 

Is.  iii.  7.     them,  they  are  under  thy  hand.  "  In  that  day  shall  he  swear, 

saying,  I  am  not  an  healer,  for  in  my  house  is  neither  bread  nor 
clothing.  Ye  shall  not  make  me  ruler  of  the  people."  "Shall  he 
swear "  is  simply  a  term  expressing  an  oath,  as  it  is  said,  "  Thou 

Exod.  xx.  shalt  not  swear  falsely  by  the  name  of  the  Lord  thy  God."  "  I 
am  not  an  healer,"  i.e.,  I  have  not  been  of  those  that  heal3  a 
college.  "For  in  my  house  is  neither  bread  nor  clothing,"  i.e., 
There  is  not  in  my  hand  either  Torah  or  Mishnah  or  Gemara. 
And  perhaps  it  is  different  here4.  For  if  he  had  said  to 
them,  I  teach  Gemara,  they  would  have  said  to  him,  Tell  us 
something.  But   no,   he   cannot   have   feared   detection,   for 

he  might  have  said,  that  he  had  learned  it  but  had  now  forgotten. 
What  is  the  meaning  of  the  words  "I  am  not  an  healer'"?  They 
mean,  I  am  not  a  healer  at  all.  But,  after  all,  behold  Rabba 

said,  Jerusalem  was  not  laid  waste  till  there  ceased  from  it  honest 

Jer.  v.  1.  men,  as  it  is  said,  "  Run  ye  to  and  fro  in  the  streets  of  Jerusalem, 
and  see  now,  and  know,  and  seek  in  the  broad  places  thereof,  if 
ye  can  find  a  man,  if  there  be  any  that  doeth  justly,  that  seeketh 
truth,   and  I  will  pardon  her."  There  is  no  difficulty.     The 

one  has  to  do  with  the  words  of  the  Law,  the  other  with  common 
14  b  business5.     In  the  words  of  the  Law  there  were  honest  men  left,  in 
common  business  there  were  not. 

Our  Rabbis  have  taught  thus  :  There  is  a  matter  concerning 
Rabban  Jochanan  ben  Zakkai,  that  he  was  riding  upon  his  ass 
and  was  travelling  on  the  road,  and  R.  El'azar  ben  Arakh6  was 

1  Not  to  be  confused  with  Zera  (p.  26)  who  had  this  sobriquet.     See  Juch. 
p.  124  a.    For  Kattinah's  son  Daniel  see  p.  38  with  note  2. 

2  i.e.,  Do  thou  teach  such  things.  3  i.e.,  rule  and  teach. 

4  Perhaps  after  all  it  may  not  be  through  honesty  but    from    fear   of 
detection  that  he  declines. 

5  Lit.,  taking  up  and  giving.     See  p.  78,  note  6. 

6  One  of  the  five  disciples  of  Jochanan  ben  Zakkai.    For  Jewish  opinion  of 
him  see  Pirke  Aboth,  ii.  10,  11. 


CHAGIGAH.  81 

behind  him,  as  driver.  [El'azar]  said  to  him,  Rabbi,  teach  me  a  14  b,  i.  6. 
section  on  the  subject  of  the  Chariot1.  [Jochanan]  said  to  him, 
Have  I  not  taught  you  thus,  nor  the  Chariot  with  one,  but  if  a  man 
do  so,  he  must  be  a  wise  man  and  one  who  has  much  knoicledge 
of  his  own*?  [El'azar]  said  to  him,  Rabbi,  allow  me  to  say  before 
thee  one  thing  which  thou  hast  taught  me3.  [Jochanan]  said  to 
him,  Say  on.  Immediately  Rabban  Jochanan  ben  Zakkai  dis- 
mounted from  the  ass,  and  wrapped  himself  up4  and  seated  him- 
self upon  the  stone  under  the  olive  tree5.  [El'azar]  said  to 
him,  Rabbi,  wherefore  didst  thou  dismount  from  the  ass?  [Jo- 
chanan] said  to  him,  Is  it  possible  that  thou  shouldest  investigate 
the  subject  of  the  Chariot  and  that  the  Shechinah  is  with  us,  and 
that  the  ministering  angels  accompany  us,  and  that  I  should  ride 
upon  the  ass?  Immediately  R.  El'azar  ben  Arakh  entered  upon 
the  subject  of  the  Chariot  and  expounded,  and  there  came  down 
fire  from  heaven  and  encircled  all  the  terebinth  trees  which  were 
in  the  field.  They  all  opened  their  mouths  and  uttered  a  song. 
What  was  the  song  which  they  uttered  ?  "  Praise  the  Lord  from  the  Ps.  cxlviii. 
earth,  ye  dragons  and  all  deeps... fruitful  trees  and  all  cedars... praise  ■'  9* 
ye  the  Lord."  An  angel6  answered  from  the  fire  and  said,  This7  is 
the  subject  of  the  Chariot8.  R.  Jochanan  ben  Zakkai  stood  up  and 
kissed  him  upon  his  head  and  said,  Rlessed  be  the  Lord  God  of 
Israel,  who  hath  given  to  Abraham  our  father9  a  son  who  knoweth 
to  do  wisely  and  to  search  and  expound  in  the  subject  of  the 
Chariot.     There  is  one  who  expoundeth  well,  but  doth  not  perform 

1  See  p.  55,  note  4.  Of  the  two  divisions  of  Kabbala  there  spoken  of,  the 
Creation,  and  the  Chariot  or  mode  of  government  of  the  world,  the  latter  was  of 
special  interest  to  the  Jews,  as  dispersed  and  persecuted  by  the  Gentile 
power. 

2  See  p.  55. 

3  i.e.,  so  as  to  shew  that  I  come  under  the  above-mentioned  exception  to  the 
rule. 

4  The  stricter  Jews  still  on  the  Day  of  Atonement  wrap  the  Tallith  closely 
round  their  heads,  so  as  the  better  to  concentrate  their  thoughts. 

5  Cf.  John  i.  48. 

6  The  old  reading  according  to  the  Tosaphoth  was  MlDil  "|i6o,  the  angel  of 
death. 

7  Lit.,  These  are — 

8  Even  the  angels  were  eager  to  use  any  means  for  increasing  their  knowledge 
on  the  subject  of  the  Chariot. 

For  boasted  descent  from  Abraham,  cf.  Mt.  hi.  9,  Lk.  xiii.  16,    John  viii. 
33,  39,  Rom.  ix.  7,  Heb.  vii.  5. 

S.   CH.  6 


82  CHAGIGAH. 

14  b,  i.  23.  well.  There  is  one  who  performeth  well,  but  doth  not  expound 
well.  Thou  dost  expound  well  and  dost  perform  well.  Blessed  art 
thou,  Abraham  our  father,  from  whose  loins  hath  come  forth 
El'azar  ben  Arakh. 

And  when  these  things  were  told  to  R.  Joshua1,  he  and  R.  Jose, 
the  priest2,  were  travelling  on  the  road.  They  said,  Let  us  also 
expound  on  the  subject  of  the  Chariot.  R.  Joshua  opened  his 
mouth  and  expounded.  And  it  was  the  day  of  the  summer  solstice3. 
The  heavens  were  wrapped  in  clouds,  and  there  appeared  the  form 
of  a  bow  in  the  cloud,  and  the  ministering  angels  were  assembling 
and  coming  to  hearken,  as  the  children  of  men  assemble  and  come 
to  look  on  at  the  festivities  of  bridegroom  and  bride.  R.  Jose  the 
priest  went  forward  and  uttered  these  words  before  Rabban  Jo- 
chanan  ben  Zakkai,  and  he4  said,  Blessed  are  ye,  and  blessed  is 
she  that  bare  you5.  Blessed  are  mine  eyes,  that  they  have  thus 
seen.  And  also  in  my  dream  I  and  ye  were  resting  upon  Mount 
Sinai,  and  a  Bath-kol6  was  sent  to  us  from  heaven  which  said,  Come 
up  hither,  come  up  hither.  Large  banqueting  chambers7  are  pre- 
pared and  fair  coverlets  are  spread  for  you,  you  and  your  disciples 
and  your  disciples'  disciples,  as  fitted  to  attain  to  the  third"  degree 
of  blessedness. 

Is  it  sol  And  yet  there  is  a  Baraitha  to  this  effect.  R.  Jose 
in  the  name  of  R.  Jehudah  says,  These  are  the  three  consecutive 
expositions9.  R.  Joshua  explained  things  before  his  master  R. 
Jochanan  ben  Zakkai ;  R.  Akiba  explained  things  before  his  master 
R.  Joshua;  Chananiah  ben  Chakhinai10  explained  before  his  master 
R.    Akiba.     But  behold,  R.  El'azar  ben  Arakh  was  not  thought 

1  J.  ben  Clmnania.    For  him  see  p.  7,  note  8. 

2  He  also  was  a  pupil  of  Jochanan  ben  Zakkai,  and  is  the  author  of  a  poem 
used  in  the  Temple  Service. 

3  When  the  sky  should  be  cloudless.  4  Jochanan. 

5  Cf.  Lk.  xi.  27.  6  See  p.  67,  note  2. 

7  Lit.,  reclining  places,  banqueting  couches  (rpiKXivia). 

8  i.e.,  the  third  of  the  seven,  which  (in  an  ascending  scale)  are,  torches,  lilies, 
lightning,  stars,  the  brightness  of  the  firmament,  the  moon,  the  sun. 

y  Lit.,  pleasures,  or  gratifications,  meaning  three  recitals  of  Kabbala.  The 
pupils  repeated  the  lesson  three  times  to  their  master,  to  ensure  that  they  had 
not  made  any  mistake  in  their  development  of  doctrine  from  his  words. 

lu  A  disciple  of  Akiba.  He  was  one  of  five  judges  (variously  enumerated, 
but  always  including  Ben  Azzai  and  Ben  Zoma)  "qui  coram  sapientibus  judica- 
runt."     See  Wolf,  ii.  834  for  further  particulars  ;  also  Juch,  65  b. 


CHAGIGAH.  83 

worthy  of  a  place  with  the  three.  No,  for  the  principle  is,  He  who  14  b,  i.  35. 
teaches  and  before  whom  others  teach  is  considered  worthy,  while 
he  who  teaches  and  before  whom  others  do  not  teach  is  not  con- 
sidered worthy.  But  what  do  you  say  then  to  the  case  of 
Chananiah  ben  Chakhinai?  For  others  did  not  teach  before  him, 
and  yet  he  was  considered  worthy.  Yes,  for  he  taught  at  least 
in  the  presence  of  one1  who  taught  others. 

Our  Rabbis  have  taught,  Four  men  went  up  into  Paradise2,  and 
they  were  these,  Ben  Azzai3,  and  Ben  Zoma4,  Acher5,  and  R.  Akiba. 
R.  Akiba  said  to  them,  When  ye  come  near  to  the  stones  of  pure 
marble,  do  not  say,  Water,  water6 !  for  it  is  said,  "He  that  speaketh  Ps.  ci.  7. 
falsehood  shall  not  be  established  before  mine   eyes."     Ben  Azzai 
gazed  and  died.     Concerning  him  the  Scripture  says,  "Precious  in  Ps.  cxvi. 
the    sight    of   the    Lord    is  the  death  of   his  saints."      Ben   Zoma 
gazed  and  went  mad,  and  concerning  him  the  Scripture  says,  "Hast  Prov.  xxv. 
thou  found  honey  1     Eat  so  much  as  is  sufficient  for  thee ;  lest  thou 

I  viz.,  his  master,  while  El'azar  ben  Arakh  did  not. 

II  D*nQ  the  Garden.  This  was  a  name  borne  by  Kabbalistic  literature,  and 
especially  by  the  study  of  the  Creation  as  opposed  to  that  of  "  The  Chariot." 
Later,  the  word  was  applied  to  the  perfect  knowledge  of  the  four  methods  of 
interpretation,  the  names  of  which  began  severally  with  the  letters  of  this 
word,  viz.  (i)  tX'3,  literal,  (ii)  TD"1,  secondary,  suggestive,  (iii)  BTT  expository, 
allegorical,  (iv)  TlD,  Kabbalistic,  and  again,  to  matters  relating  to  the  five 
commandments  enumerated  by  Maimonides  (see  Bernard's  Selections  from  Yad 
hachazukah,  p.  109,  note  5).  The  Tosaphoth  on  the  passage  in  the  text  says, 
"and  they  did  not  go  up  literally,  but  it  appeared  to  them  as  if  they 
went  up." 

3  His  full  name  was  Simeon  ben  Azzai.  He  was  skilled  in  the  Law  and 
despised  all  other  men's  knowledge,  as  compared  with  his  own.  See  Dr  C. 
Taylor,  Sayings  etc.,  p.  79,  note  5,  for  interesting  particulars  regarding  him,  also 
Wolf,  ii.  864.  See  also  p.  82,  note  10.  He  and  Ben  Zoma  were  not  ordained. 
Hence  they  have  not  the  title  of  Kabbi. 

4  Simeon  ben  Zoma,  a  mystic.  See  Dr  C.  Taylor,  p.  77,  note  1,  and  Wolf, 
ii.  863. 

5  "inX  (lit.,  another)  is  Elisha  ben  Abuyah,  whose  name  was  suppressed  on 
account  of  his  dualistic  (?  Christian)  heresies.  His  name  stands  for  that  of 
the  principal  character  in  the  Hebrew  rendering  of  Goethe's  Faust,  Eine  Tra- 
godie  in  einer  Hebraischen  Umdichtung  von  Dr  Max  Letteris,  Wien,  1865.  See 
also  the  substance  of  the  Talmudic  notices  of  Acher  brought  together  in 
Hershon's  Genesis  (The  Pentateuch  according  to  the  Talmud),  pp.  35—37. 

6  As  the  Queen  of  Sheba  is  said  to  have  done  in  Solomon's  Temple.  So 
Kabbalistic  students  might  act,  as  unprepared  for  the  depths  of  esoteric 
teaching. 

6—2 


84-  CHAGIGAH. 

14b,  ii.li.be   filled   therewith  and  vomit  it."      Acher  cut  the  plants1.      R. 
Akiba  departed2  in  peace. 

They  asked  Ben  Zoma,  Quid  de  castratione  canis?      He  said 

Lev.  xxii.  to  them,  "  Neither  shall  ye  do  thus  in  your  land,"  meaning,  All 
the  things  that  are  done  in  your  land  ye  shall  not  do. 

They  asked  Ben  Zoma,  In  re  puellae  gravidae  what  about  the 
high  priest3?     Shall  we  take  into  consideration  that  which  was  dis- 
cussed by   Samuel?      For   Samuel  said,   Quoties  velim,  coire   sine 
15  a  sanguine   possum.  Or  perhaps  it  may   be  said,  This  case  of 

Samuel  is  not  a  usual  thing.     He  (Ben  Zoma)  said  to  them,  This 
case  of  Samuel  is  not  a  usual  thing.     But  we  take  into  considera- 
tion the  possibility  earn   in  balneo  gravidam  factam  esse. 
But  against  this  view  Samuel  said,  Omne  semen  coitus  quod  non 
velut  sagitta  emittitur,  non  generat.  But  this  may  only  mean 

quod  primo  velut  sagitta  emissum  est.  Our  Rabbis  have  taught 
thus,  There  is  a  story  about  R.  Joshua  ben  Chananiah,  that  he  was 
standing  upon  a  high  ridge  of  the  Temple  mountain,  and  Ben  Zoma 
saw  him  and  did  not  stand  up  before  him.  He  said  to  him,  Whence 
and  whither  tend  thy  thoughts,  Ben  Zoma  ?  He  said  to  him,  T  was 
considering  the  interval  between  the  upper  and  the  lower  waters4, 
and  there  is  only  between  the  two  a  bare  three  fingers'  breadth, 

Gen.  i.  2.  as  it  is  said,  "  And  the  spirit  of  God  was  brooding  upon  the  face 
of  the  waters,"  like  a  dove  which  broods  over  her  young  with- 
out touching  them.  R.  Joshua  said  to  his  disciples,  Ben  Zoma 
is  certainly  still  out  of  his  mind.  "And  the  spirit  of  God  was 
brooding  upon  the  face  of  the  waters."  When  was  it  doing  so? 
On  the  first  day  ?     But  the  division  between  the  upper  and  lower 

Gen.  i.  6.  waters  was  on  the  second  day,  for  this  is  what  is  written,  "  and 
let  it  divide  the  waters  from  the  waters."  And  about  what 


1  i.e,  in  some  way  made  a  bad  use  of  his  learning.  It  probably  means  either 
(i)  that  he  corrupted  the  text  of  the  Law,  or  (ii)  that  his  heresy,  according  to  his 
enemies,  consisted  "  in  assuming  the  separate  existence  of  two  or  more  co-equal 
Deities,  instead  of  merely  distinct  Intelligences  [like  the  branches  of  a  plant]  in 
the  one  essence."     So  Hershon,  p.  37. 

2  i.e.,  came  out  from  his  contemplation. 

3  An  ordinary  priest  might  take  a  widow  (see  p.  71,  note  1),  the  high  priest 
not,  but  only  a  virgin  out  of  his  own  people,  and  here  again  it  was  a  matter  of 
discussion  whether  these  last  words  did  not  confine  him  to  one  of  a  priestly 
family. 

4  Thus  shewing  that  he  was  studying  the  Creation  and  not  "  the  Chariot." 


CHAGIGAH.  85 

is  the  interval  ?  R.  Acha  bar  Jacob  said,  About  the  thickness  15  a,  i.  16. 

of  a  hair.  And  our  Rabbis  say,  The  interstices  between  closely 
fitting  planks  of  a  bridge.  Mar  Zot'ra,  or,  if  you  like,  I  will  say 
Rab  Asi,  said,  Like  two  cloaks  that  are  spread  out  together,  and 
there  are  some  who  say  with  regard  to  it,  Like  two  inverted  cups 
that  are  pressed  together. 

Acher  cut  the  plants1.     It  is  of  him  that  the  Scripture  says, 
"Suffer   not   thy  mouth    to   cause   thy   flesh    to   sin."  What  Eccles.  v. 

was  the  matter  referred  to?  He  saw  the  Metatron2,  to  whom    * 

is  given  the  permission  to  sit  to  record  the  merits  of  Israel. 
He3  said,  We  are  taught  that  in  heaven  there  is  no  sitting 
clown  nor  anger  nor  back4  nor  weariness.  Are  there — God  for- 
bid!— two  First  Principles3?  They  brought  out  the  Metatron 
and  gave  him  sixty  strokes  with  a  lash  of  fire.  They  said  to 
him,  What  is  the  reason  that,  when  thou  sawest  him,  thou  didst 
not  rise  up  before  him  ?  He  was  given  permission  to  strike  out  the 
merits  of  Acher.  There  came  out  a  Bath-Kol  and  said,  "  'Return,  Jer.  iii.  14. 
O  backsliding  children,'  except  Acher."     He  said,  Inasmuch  as  that 


1  It  is  said  that  Acher's  evil  conduct  arose  either  (i)  from  his  father's  having 
dedicated  him  to  the  study  of  the  Law  for  the  sake  of  the  honour  which  that 
study  would  bring  him,  and  not  for  the  honour  of  God,  or  (ii)  because  shortly 
before  his  birth  his  mother,  when  passing  a  boarding-house,  where  roast  pig  was 
being  cooked,  desired  to  taste  it ! 

2  The  derivation  and  meaning  of  the  name  are  doubtful.  The  chief  views 
are,  (i)  from  the  Chaldee  "Itp?  =  custodivit,  or  (ii)  =  Greek  /jltjwtwp  (ni)vurr)s),  the 
messenger,  delegate  of  God,  or  (iii)  from  the  Greek  /xera  and  Opovos,  he  who  sits 
behind  the  throne  of  God,  where  his  office  is  to  record  the  merits  of  Israelites, 
or  (iv)  from  the  Latin  Metutor,=praecursor,  the  Angel  who  went  before  Israel  in 
the  wilderness  (Exod.  xxiii.  20,  xxxii.  34,  xxxiii.  2).  Frequent  mention  is  made 
of  the  Metatron  in  Rabbinical  literature.  Some  identified  him  with  Enoch, 
others  with  an  Angel  called  D?iyn  "lb> ,  prince  of  Vie  world,  others  again  (in  the 
3rd  cent,  a.d.)  even  with  our  Lord.  Unlike  angels,  who  have  but  one  foot,  and 
that  a  calf's  foot  (for  this  idea  see  p.  74),  the  Metatron  has  two  feet,  and  there- 
fore can  (and  is  alone  permitted  to)  sit  in  heaven,  as,  unlike  the  angels, 
he  combines  Divine  with  human  characteristics.  When  the  Metatron  heard 
Acher  enquire  whether  there  were  two  First  Principles,  he  ought  to  have  risen 
in  horror  at  the  thought.  By  not  doing  so,  he  gave  an  occasion  to  err,  and  hence 
his  punishment. 

3  Acher. 

*  For  the  angels  have  eyes  all  round  them,  that  all  may  constantly  see  God. 
Cf.  Ezek.  i.  6. 

5  i.e.,  Is  then  Dualism  the  right  faith? 


86  CHAGIGAH. 

15  a,  i.  24.  man1  is  excluded  from  yonder  world2,  let  him  go  and  enjoy  himself  in 
this  world.  Acher  went  forth  into  evil  courses3.  He  went  forth 
and  met  a  loose  woman.  He  solicited  her4.  She  said  to  him,  Art  not 
thou  Elisha  ben  Abuyah  ?  He  pulled  up  a  radish  from  the  gai'den 
on  the  Sabbath  and  gave  it  to  her.     She  said,  He  is  another5. 

Acher  asked  this  question  of  R.   Meirc,   after  he  (Acher)  had 
gone  forth  into  evil  courses,  and  said  to  him,  What  is  the  meaning 

Eccles.vii.  of  the  passage,  "God  hath  even  made  the  one  side  by  side  with 
the  other?"  He  said  to  him,   Every  thing  which  the  Holy 

One,  blessed  be  He,  created,  He  created  with  its  counterpart. 
He  created  mountains,  He  created  hills.  He  created  seas,  He 
created  rivers.  He  said  to  him,   R.  Akiba  thy  teacher  did 

not  say  so7,  but  he  explained  it  as  meaning  that  He  created  righte- 
ous, He  created  sinners.  He  created  the  garden  of  Eden,  He 
created  Gehenna.  To  every  individual  belong  two  shares,  one  in 
the  garden  of  Eden,  and  one  in  Gehenna.  If  a  man  is  meritorious 
and  righteous,  he  receives  his  own  portion  and  also  the  portion  of 
his  neighbour  in  the  garden  of  Eden.  If  he  has  incurred  guilt, 
and  is  a  wicked  man,  he  receives  his  own  portion  and  also  the  por- 
tion of  his  neighbour  in  Gehenna.  R.  Mesharshia"  said,  What 

Is.  lxi.  7.    is  the   Scripture   proof?    As  regards  the  righteous,  it  is  written, 

"Therefore  in  their  land9  they  shall  possess  double;"  as  regards  the 

Jer.  xvii.    wicked  it  is  said,  "And  break  them  with  a  double  breach." 
18. 

1  Meaning  himself. 

2  Lit.,  that  (i.e.,  the  future)  world. 

3  Probably  meaning,  that  he  became  a  Christian,  or  joined  some  Gnostic  or 
other  sect,  whose  doctrines  were  more  or  less  tinged  by  Christianity. 

4  Lit.  she  is  solicited  (by  him). 

6  i.e.,  a  changed  man  from  what  he  was  before.  One  account  is  that  it  was 
from  this  circumstance  that  he  got  the  nickname  of  Acher  (another). 

6  A  disciple  of  Akiba,  and  said  to  have  been  descended  from  a  Roman  general 
named  Nero,  who  was  sent  to  overthrow  Jerusalem,  but  embraced  Judaism.  He 
was  Vice-President  of  the  College  of  Jerusalem,  when  Simeon,  son  of  Gamaliel  II. 
and  father  of  Rabbi,  was  President.  Such  was  the  estimation  in  which  he  was 
held  (see  however  p.  94,  note  4)  that  he  was  called  D?iyn  "TIN,  light  of  the  world. 
He  died  about  a.d.  130.  See  further  in  Juch.  72  6;  Wolf,  ii.  850  and  iv.  410; 
Etheridge,  pp.  79,  80. 

7  The  objection  consisting  in  the  fact  that  these  are  not,  strictly  speaking, 
opposites. 

8  Perhaps  a  son  of  Rabba,  and  disciple  of  Abai.  See  Bartolocci,  Biblioth. 
Rabb.  in.  690. 

8  i.e.,  in  the  world  to  come. 


CHAGIGAH.  87 

Acher  asked  this  question  of  ft.  Meir,  after  he '  had  gone  forth  15  a,  ii.  2. 
into  evil  courses.     What  is  the  meaning  of  the  passage,  "  Gold  and  Job  xxviii. 
glass  cannot  equal  it :  neither  shall  the  exchange  thereof  be  vessels    '" 
of  fine  gold."  He  said  to  him,  These  are  the  words  of  the  Law, 

which  are  difficult  to  buy  as  vessels  of  gold  and  vessels  of  pure  gold, 
and  are  easily  lost-  as  vessels  of  glass.  He   said  to  him,  R. 

Akiba  thy  teacher  did  not  say  so,  but  he  explained  it  as  meaning 
that  as  vessels  of  gold  and  vessels  of  glass,  although  they  are  broken, 
may  be  mended,  so  a  disciple  of  the  wise,  although  he  have  sinned, 
may  be  mended.  He  said  to  him,  Do  thou  also  turn  thyself 

back3.  He  said  to  him,  I  have  already  heard  from  behind  the 

curtain4,  "'Return,  0  backsliding  children,'  except  Acher."  Jer.  iii. 

Our  Rabbis  have  taught  thus,  There  is  a  story  about  Acher,  14# 
that  he  was  riding  upon  his  horse  on  the  sabbath5,  and  R.  Meir 
was  walking  behind  him  to  learn  the  Law  from  his  mouth.  He 

said  to  him,  Meir,  turn  thee  backwards,  for  I  have  already  measured 
by  means  of  my  horse's  hoofs  up  to  this  point  the  limit  of  a  sabbath 
day's  journey.  He   said   to   him,   Do  thou  also  turn  thyself 

back.  He  said  to  him,  And  have  I  not  already  said  to  thee, 

I  have  already  heard  from  behind  the  curtain,  " '  Return,  O  back- 
sliding children,'  except  Acher?"  He6   forced  him  to    enter 
a    place  of   instruction.     He7  said  to  a  child,  Repeat  for  me  thy 
verse.    He  said  to  him,  "  There  is  no  peace,  saith  the  Lord,  unto  the  Is.  xlviii. 
wicked."'     He  brought  him  into  another  synagogue.     He  said  to  a"" 
child,  Repeat  for  me  thy  verse.     He  said  to  him,  "  For  though  thou  Jer.  ii.  22. 
wash  thee  with  lye,  and  take  thee  much  soap,  yet  thine  iniquity  is 
marked  before  me."     He  brought  him  into  another  synagogue.     He 
said  to  a  child,  Repeat  for  me  thy  verse.     He  said  to  him,  "And  15b 
thou,  when   thou  art   spoiled,   what   wilt  thou   do?     Though  thou    er' 1V*     " 
clothest  thyself  with  scarlet,  though  thou  deckest  thee  with  orna- 
ments of  gold,  though  thou  enlargest  thine  eyes  with  paint,  in  vain 
dost  thou  make  thyself  fair,  etc."     He  brought  him   into  another 
synagogue,  until  he  had  brought  him   into    thirteen"  synagogues. 
They9  all  repeated  to  him  in  the  same  way.      In  the  last  one  he 
said  to  him10,  Repeat  for  me  thy  verse.     He  said  to  him,  "But  unto  Ps.  1. 16. 

1  Acher.  -  i.e.,  broken. 

3  i.e.,  amend  thy  ways,  repent.  4  i.e.,  in  secret.     See  p.  92. 

5  A  thing  which  was  not  lawful.  6  Meir. 

7  Acher.  <  A  lucky  number  in  Jewish  estimation. 

9  The  children.  w  The  child. 


88  CHAGIGAH. 

15  b,  i.  7.  the  wicked '  God  saith,  What  hast  thou  to  do  to  declare  my  statutes, 
etc.1?"  That  child  was  a  stammerer.  It  sounded  as  if  he'  had 
said  to  him,  And  to  Elisha2  said  God.  Some  say  that  there  was  a 
knife  by  his  side,  and  that  he  cut  him  in  pieces  and  distributed 
him  among  the  thirteen  synagogues,  but  some  say  that  he  only 
said,  If  there  had  been  a  knife  in  my  hand,  I  would  have  cut  him 
in  pieces. 

When  Acher  died3,  they  said,  Let  him  not  be  brought  into 
judgment,  but  let  him  not  be  admitted  to  the  world  to  come.  Let 
him  not  be  brought  into  judgment,  because  he  studied  the  Law ; 
but  let  him  not  be  admitted  to  the  world  to  come,  because  he 
sinned.  R.  Meir  said,  It  were  good  to  bring  him  to  judgment, 
but  also  to  admit  him  to  the  world  to  come.  Would  that  I  might 
die,  that  I  might  cause  smoke  to  go  up  from  his  grave4.  When  R. 
Meir  died5,  smoke  went  up  from  the  grave  of  Acher.  R.  Jochanan 
said,  A  mighty  deed  it  was  to  consign  his  teacher  to  the  flames6. 
There  was  one  among  us,  and  we  found  not  a  way  to  deliver  him. 
If  I  take  him  by  the  hand,  who  will  snatch  him  away  from  me. 
He  also  said,  Would  that  I  might  die,  and  extinguish  the  smoke 
from  his  grave.  When  R.  Jochanan  died7,  the  smoke  ceased  from 
the  grave  of  Acher".  The  public  mourner  uttered  this  expression 
over  him,  Even  the  keeper  of  the  door  of  Gehenna9  stood  not 
his  ground  before  thee,  O  our  teacher. 

A  daughter  of  Acher  came  to  Rabbi.  She  said  to  him,  Rabbi, 
give  me  some  food.  He  said  to  her,  Whose  daughter  art  thou? 
She  said  to  him,  I  am  the  daughter  of  Acher.  He  said  to  her, 
Is    there  still   of  his  seed   in   the  world?     And   yet  it  is  written, 

Job  xviii.  "He  shall  have  neither  son  nor  son's  son  among  his  people,  nor 
any  remaining  where  he  sojourned."  She  said  to  him,  Remember 
his  study  of  the  Law,  and  remember  not  Lis  deeds.  Immediately 
there  came  down  tire,  and  consumed  the  seat  of  Rabbi.  Rabbi 
wept  and  said,  And  if  those  who  disgrace  themselves  through  it10 

1  v¥ii\-  "  vfhfo 

3  Lit.,  when  the  soul  of  Acher  was  at  rest. 

4  In  token  that  he  is  in  course  of  purification  from  sin. 
0  Lit.,  when  the  soul  of  R.  Meir  was  at  rest. 

6  Ironically.  The  meaning  is,  Anyone  could  do  that,  but  who  shall  be  able 
to  deliver  him  ? 

7  See  notes  3  and  5. 

8  Thus  shewing  that  his  purification  from  sin  had  been  accomplished. 
»  Satan.  10  The  Law. 


CHAGIGAH.  89 

are  honoured  thus,  how  much  more  those  who  obtain  praise  through  15  t>.  i.  24. 
their  use  of  it  1 

And  R.  Meir  thus  explained  the  Law  from  the  mouth  of  Acher, 
viz..  And  behold  Rabbah  bar  bar-Channah1  said  that  R.  Jochanan 
said,  What  is  the  meaning  of  the  passage,  "  For  the  priest's  lips  Mai.  ii.  7. 
should  keep  knowledge,  and  they  should  seek  the  law  at  his  mouth, 
when  he  is  the  messenger  of  the  Lord  of  hosts."  It  means,  if  the 
teacher  be  like  the  messenger  of  the  Lord  of  hosts,  let  them  seek 
the  Law  at  his  mouth,  and  if  not,  let  them  not  seek  the  Law  at  his 
mouth. 

Resh  Lakish  said,    R   Meir  was  reading  the  Scriptures.     He 
came  upon  this  passage  and  expounded  thus,  "Incline  thine  ear,  and  Prow  xxii. 
hear  the  words  of  the  wise,  and  apply  thine  heart  unto  my  know-    '* 
ledge."     It  is  not  said,  unto  their  knowledge,  but  "  unto  my  know- 
ledge2."   R.  Chanina3said,  From  this  passage  we  learn  it,  "Hearken,  Ps. xlv.  10. 
O  daughter,  and  consider,  and  incline  thine  ear;  forget4  also  thine 
own  people  and  thy  father's  house,  etc."  It  would  appear  that 

the  passages5  are  difficult  to  reconcile.  But  no,  there  is  no 

difficulty.     The  one  is  the  case  of  an  adult,  the  other  of  a  young 
person. 

When  R.  Dimi  came,  he  said,  They  say  in  the  "West",  R.  Meir 
was  eating  a  date  and  threw  away  the  stone.  Rabba  expounded 
the  meaning  of  the  passage,  "  I  went  down  into  the  garden  of  Cant.  vi. 
nuts,  to  see  the  green  plants  of  the  valley,  etc."  Why  are  the  ■*■ 
disciples  of  wise  men  likened  to  a  nutl  It  is  to  tell  thee  that, 
just  as,  although  this  nut  be  soiled  with  mud  and  dirt,  what  is  in 
the  heart  of  it  is  not  therefore  rejected,  so  also,  although  a  disciple 
of  a  wise  man  has  sinned,  his  study  of  the  Law  is  not  rejected. 

Rabbah  bar  Shela  met  Elijah  and  said  to  him,  What  is  the 
Holy  One,  blessed  be  He,  doing?  He  said  to  him,  He  hath  uttered 
doctrine  in  the  name  of  all  our  other  Rabbis,  but  in  the  name  of 
R.  Meir  He  hath  not  uttered.  He  said  to  him,  Why?  He  an- 
swered him,  Because  he  learned  doctrine  from  the  mouth  of  Acher. 

1  This  Babbah  was  a  contemporary  of  Rab.    He  told  wonderful  tales,  with 
assonances,  in  the  style  of  the  Arabian  nights.     See  Wolf,  ii.  880. 
5  The  point  of  the  remark  is  the  same  as  in  Mt.  xxiii.  3. 
3  A  contemporary  of  R.  Ashi.     See  p.  6,  note  1. 
*  i.e.,  listen  but  forget. 

5  viz.,  the  two  just  quoted,  as  compared  with  Mai.  ii.  7. 

6  In  Palestine,  as  opposed  to  Babylonia. 


90 


CHAGIGAH. 


15b,  il.  4.  He  said  to  him,  Why?  R.  Meir  found  a  pomegranate.  He  ate 
its  inside,  and  cast  away  its  husk.  He1  said  to  him,  He2  is  at  this 
moment  saying,  Meir  my  son  is  speaking  and  says,  At  the  time 
that  men  were  afflicted,  what  language  did  the  Shechinah  use?  I 
have  a  lightness3  in  my  head.  I  have  a  lightness  in  my  arms. 
If  the  Holy  One,  blessed  be  He,  is  thus  grieved,  when  the  blood 
of  wicked  men  is  poured  out,  how  much  more,  when  the  blood  of 
righteous  men  is  poured  out. 

Samuel   came  upon   R.   Jehudah,   who  was   swinging  upon  the 
bolt  of  a  door4,  and  weeping.     He5  said  to  him,  Oh,  clever  one", 
why   weepest  thou?     He   said  to  him,  Is  it  a  small  thing  that  is 
Is.  xxxiii.    written  concerning  our  Rabbis7,  "Where  is  he  that  counted,  where 
18#  is  he  that  weighed,  where  is  he  that  counted  the  towers?"     "Where 

is  he  that  counted?"  for  they  counted  all  the  letters  that  are  in  the 
Books  of  the  Law.  "Where  is  he  that  weighed?"  for  they  weighed 
the  light  and  the  heavy  things  which  are  in  the  Law.  "  Where 
is  he  that  counted  the  towers?"  for  they  taught  three  hundred 
doctrines  concerning  the  tower  which  flies  in  the  air".  And  R. 

Ami  said,  Three  hundred  questions  were  treated  by  Doeg  and 
Ahithophel9  concerning  the  tower  which  flies  in  the  air.  And 

there  is  a  canonical  Mishnah.  Three  kings10  and  four  private  per- 
sons11 have  no  position  in  the  world  to  come,  and  we — what  will 
there  be  for  us?  He  said  to  him,  Oh,  clever  one,  there  was 

uncleanness12  in  their  hearts. 

What  of  Acher13?     Greek  melody14  ceased  not  from  his  mouth. 

•  Elijah.  »  The  Holy  One. 

3  A  euphemism  for  heaviness. 

4  As  the  Rabbis  were  wont  to  do  by  way  of  exercise. 

5  Samuel. 
fi  Lit.,  long-(sharp-)toothed  one. 

7  i.e.,  about  those  of  them  who,  like  Acher,  go  into  evil  courses. 

8  A  very  obscure  expression.  It  is  conjectured  to  mean  a  balloon,  and  that 
the  question  to  which  allusion  is  here  made  is  whether  it  came  under  the  same 
rules  as  a  tower  as  regards  contracting  uncleanness.  Rashi  however  under- 
stands it  to  be  a  tent. 

9  In  1  Sam.  xxi.  8  (E.  V.  7)  Doeg  is  called  WV")T\  "V3N,  an  expression  ex- 
plained by  the  Rabbis  to  mean  (Saul's)  chief  Rabbi.  For  the  reason  why 
Ahithophel  bears  with  the  Rabbis  a  similar  character,  see  2  Sam.  xvi.  23. 

10  Jeroboam  I.,  Ahab,  Manasseh. 

11  Balaam,  Doeg,  Ahithophel,  Gehazi.  12  Lit.,  clay. 

13  i.e.,  How  did  he  fall  from  grace? 

14  Perhaps,  Christian  hymns. 


OHAGIGAH.  91 

They  said  about  Acher,  that  at  the  time  when  he  stood  up  to  go  15  b,  ii.  23. 
out  of  the  college,  many  heretical1  books  used  to  fall  from  his  lap. 

Nimus  the  weaver2  asked  R.  Meir  this  question,  Does  all  wool 
which  goes  down  to  the  dyeing  vat  come  up  with  the  right  colour3? 
He  said  to  him,  All  which  was  clean  while  on  its  mother's4  back 
does  so  come  up:  all  which  was  not  clean  while  on  its  mother's 
back  does  not  so  come  up. 

R.  Akiba  went  in  to  Paradise  in  peace  and  came  down  from  it 
in  peace.  And  it  is  of  him  that  the  Scripture  says,  "  Draw  me ;  Cant.  i.  4. 
we  will  run  after  thee."  And  also  the  angels  of  the  ministry 
sought  to  thrust  away  R.  Akiba5.  The  Holy  One,  blessed  be  He, 
said  to  them,  Leave  this  elder,  for  he  is  worthy  to  avail  himself 
of  my  glory. 

What  did  he6  expound]      Rabbah  bar  bar-Channah   said   that  16  a 
R.  Jochanan  said,  "And  he7  came8  from  the  ten  thousands  of  holy  Deut-. 
ones."     He  is  clearly  marked9  among  His  ten  thousand.     And  R. 
Abohu  said,   "The  chiefest10  among  ten  thousand."     He  is  a  sign11  Cant.v.10. 
among  His  ten  thousand.     And  Resh  Lakish  said,  "  The  Lord  of  Is.  xlviii. 
hosts  is  His  name."     He  is  Lord  amid  His  host.    And  R.  Chia  bar    ' 
Abba12  said  that  R.  Jochanan  said,  "The  Lord  was  not  in  the  wind:  1  Kings 
and  after  the  wind  an  earthquake;  but  the  Lord  was  not  in  the  X1X  . 

1  Lit.,  books  of  tbe  wanderers  (from  the  truth). 

I  At  no  time  was  it  a  disgrace  to  the  most  learned  Jew  to  practise  a  trade. 

See  note  on  R.  Isaac  Naphcha,  p.  115,  note  2.    E.  Jochanan  was  called  "6l3Di"l, 
the  sandal- (shoe-)maker.     Cf.  Acts  xviii.  3. 

3  i.e.,  Do  all  who  study  the  Law  gain  piety  therefrom?  The  reference  is  still 
to  the  case  of  Acher. 

4  The  sheep's. 

5  On  the  principle,  Noscitur  a  sociis. 

6  Akiba. 

7  The  Lord. 

8  The  Talmud  makes  a  play  on  the  word  for,  And  he  came  (Nn&0),  as 
though  it  was  equivalent  to  And  his  sign  (iniXl). 

9  Lit.,  He  is  a  sign.  This,  recognised  as  it  was  by  Akiba  when  he  entered 
Paradise,  might  therefore,  it  is  hinted,  have  been  perceived  by  Acher  on 
a  similar  occasion,  who  would  not  then  have  fallen  into  the  grievous  error  of 
thinking,  when  he  saw  the  Metatron  sitting,  that  he  was  a  second  God. 

10  ^n,  dagul. 

II  NDJ^R ,  dugma  (deiyfw.),  a  further  play  on  words. 

12  A  contemporary  of  Rabbi.  See  interesting  notices  of  him  in  Etheridge, 
p.  89,  and  a  list  of  his  works,  ibid.,  p.  142. 


92  CHAGIGAH. 

earthquake  :  and  after  the  earthquake  a  fire ;  but  the  Lord  .was 
not  in  the  fire:  and  after  the  fire  a  still  small  voice.  And  behold, 
the  Lord  passed  by." 

Our  Rabbis  have  taught  thus,  Six  things  are  said  with  regard  to 
demons,  three  in  which  they  are  like  the  angels  of  the  ministry,  and 
three  in  which  they  are  like  the  children  of  men  :  three  like  the 
angels  of  the  ministry,  viz.,  they  have  wings  like  the  angels  of  the 
ministry,  and  they  float  from  one  end  of  the  world  to  the  other 
like  the  angels  of  the  ministry,  and  they  know  what  is  about  to  be, 
as  the  angels  of  the  ministry  know  it.  Know — thou  mightest 

think,  This  cannot  be.  Yes,  but  they  hear  behind  the  curtain ' 

like  the  angels  of  the  ministry.  And  three  in  which  they  are 
like  the  children  of  men,  viz.,  they  eat  and  drink  like  the  children 
of  men,  they  are  fruitful  and  multiply  like  the  children  of  men, 
and  they  are  mortal  like  the  children  of  men. 

Six  things  are  said  with  regard  to  the  children  of  men,  three  in 
which  they  are  like  the  angels  of  the  ministry,  and  three  in  which 
they  are  like  beasts :  three  like  the  angels  of  the  ministry,  viz.,  they 
have  knowledge  like  the  angels  of  the  ministry,  and  they  go  with 
stature  erect  like  the  angels  of  the  ministry,  and  they  speak  in 
the  sacred  tongue2  like  the  angels  of  the  ministry;  three  like  the 
beasts,  viz.,  they  eat  and  drink  like  the  beasts,  and  they  are  fruitful 
and  multiply  like  the  beasts,  and  they  relieve  nature  like  the 
beasts. 

Everyone  who  gazes  into  four  things,  it  were  a  mercy  for  him, 
had  he  not  come  into  the  world  at  all.  It   is   all    right    as 

regards  what  is  above  and  what  is  beneath,  and  what  is  after- 
wards.    This  is  all  well  and  good,  but  before — what  was,  was3. 

R.  Jochanan  and  R.  Eliezer  say,  both  of  them4,  There  is  a 
parable  concerning  a  king  of  flesh  and  blood,  who  said  to  his 
servants,  Build  me  a  great  palace5  upon  the  dunghill.     They  went 

1  See  p.  87. 

2  Hebrew,  thus  identifying  "  the  children  of  men"  with  Israel. 

3  i.e.,  It  is  easy  to  see  why  it  is  forbidden  to  speculate  upon  what  is  above 
(  =  God),  what  is  beneath  (  =  Gehenna),  what  is  afterwards  (i.e.,  after  this  world 
has  ceased  to  exist),  for  in  all  such  speculations  as  these  men  may  easily  fall 
into  impiety;  but  why  should  that  which  happened  before  the  world  was,  be 
objected  to,  for  in  this  case,  unlike  the  others,  we  are  dealing  with  facts  ? 

4  When  these  two  Rabbis  agreed — which  was  seldom  the  case — the  matter 
might  be  considered  as  established. 

s  pB^S  i.e.,  palatia. 


CHAGTGAH.  93 

and  built  it  for  him.     It  was  not  thenceforward  the  king's  pleasure,  16  a,  i.  27. 
to  remember  the  dunghill  which  had  been  there1. 

Everyone,  who  does  not  respect  the  glory  of  his  Maker,  it  would 
have  been  a  mercy  for  him  that  he  had  not  come  into  the  world. 
What  is  the  case  here  meant]  R.  Abba  said,  This  is  the  man 

who  gazes  into  the  rainbow2.  R.  Joseph  said,  This  is  the  man  who 
commits  a  transgression  secretly.  In  support  of  the  explanation 
that  it  means  the  man  who  gazes  into  the  rainbow,  it  is  written, 
"As  the  appearance  of  the  bow  that  is  in  the  cloud  in  the  day  of  Ezek.  i. 
rain,  so  was  the  appearance  of  the  brightness  round  about."  This 
is  the  appearance  of  the  likeness  of  the  glory  of  the  Lord.  R. 
Joseph  said,  The  explanation  that  this  is  the  man  who  commits  a 
transgression  secretly,  agrees  with  the  view  of  R.  Isaac,  for  R. 
Isaac  said,  Every  one  who  committeth  a  transgression  secretly  is  as 
though  he  jarred  the  feet  of  the  Shechinah,  as  it  is  said,  "  Thus  Is.  lxvi.  1. 
saith  the  Lord,  the  heaven  is  my  throne,  and  the  earth  is  my 
footstool3."  Is  it  so]  and  yet  R.  El'a  the  elder4  said,  If  a  man 

sees  that  his  evil  nature  is  mastering  liim,  let  him  go  to  a  place 
where  they  do  not  know  him,  and  let  him  put  on  black  garments, 
and  cover  himself  with  black,  and  do  what  his  heart  desireth,  but 
let   him   not   profane   the  name  of  God  openly.  There  is  no 

difficulty.  The  one  is  the  case  of  a  man  who  has  found  a  means 
of  checking5  his  evil  nature,  the  other  of  a  man  who  has  not  found 
a  means  of  checking  his  evil  nature. 

R.  Jehudah  in  the  name  of  R.  Nachniani  the  interpreter  of 

Resh  Lakish  expounded  the  saying,   Every  one  who  gazes   upon 

three  things,  his  eyes  grow  weak,  viz.,  upon  the  bow,  and  the  prince, 

and  the  priests :  upon  the  bow,  for  it  is  written,  "As  the  appear-  Ezek.  i. 

ance  of  the  bow  that  is  in  the  cloud  in  the  day  of  rain,  so  was...  28- 

the  appearance  of  the  likeness  of  the  glory  of  the  Lord;"  upon 

the  prince,  for  it  is  written,  "And  thou  shalt  put6  of  thine  honour  Numb. 

xxvii.  20. 

1  Meaning  that  God  is  willing  to  forget  the  sinful  nature  which  is  found  at 
bottom  in  the  hearts  of  even  the  most  pious  of  His  servants. 

-  The  rainbow,  as  representing  the  glory  of  God,  was  not  to  be  regarded  too 
closely. 

3  Therefore  to  go  to  any  dark  place  of  the  earth  in  order  to  commit  sin,  is  to 
dishonour  God's  footstool. 

4  A  contemporary  of  R.  Jonathan  (see  Juch.  Ill  a),  for  whom  see  p.  76,  note  8. 

5  The  Heb.  verb  is  connected  with  ?|3,  the  hollow  of  the  hand. 

6  The  Heb.  has  Fin31?  thus  supplying  an  instance  of  a  minute  variation  of 
reading,  as  compared  with  the  Massoretic  text  fifing. 


94  CHAGIGAH. 

16  a,  ii.  9.  upon  him."  He  that  gazeth  upon  the  priests — this  has  to  do  with 
the  time  that  the  House  of  the  Sanctuary  was  in  existence,  when 
they  stood  upon  their  platform  and  blessed  Israel  in  the  Ineffable 
Name1. 

R.  Jehudah  in  the  name  of  R.  Nachmani  the  interpreter  of 
Resh  Lakish  expounded  this  question,  viz.,  What  is  the  meaning 

Mic.  vii.  5.  of  that  which  is  written,  "Trust  ye  not  in  an  evil  one2,  put  ye 
not  confidence  in  a  guide1?"  It  means,  if  the  evil  imagination  say 
to  thee,  Do  thou  sin  and  the  Lord  will  forgive,  be  not  per- 
suaded, as  it  is  said,  "  Thou  shalt  not  trust  in  an  evil  one," 
and  "an  evil  one"  is  nothing  but  the  evil  imagination,  as  it  is  said, 

Gen.  viii.    "for   that  the  imagination    of   man's  heart  is  evil,"  and  there  is 

21  • 

Jer  iii  4    n0  "gu^e"  but  the  Lord,   as  it  is  said,   "Thou  art  the  guide  of 

my  youth."  Perhaps  thou  wilt  say,  Who  witnesseth  against 

me  %  The  stones  of  a  man's  house  and   the  timbers  of  his 

Hab. ii.  11.  house,  these  witness  against  him,  as  it  is  said,  "For  the  stone  shall 
cry  out  of  the  wall,  and  the  beam  out  of  the  timber  shall  answer 
it."     And  wise  men3  say,  The  spirit  of  a  man  witnesseth  against 

Mic.  vii.  5.  him,  as  it  is  said,  "Keep  the  doors  of  thy  mouth  from  her 
that  lieth  in  thy  bosom."  What  is  this  that  lieth  in  a  man's 

bosom?  One  says,  This   is  his  spirit;    R.  Zarika4  says,  The 

two  angels  of  the  ministry  which  lead  him,  these  witness  against 

Ps.  xci.ll.  him,  as  it  is  said,  "For  he  shall  give  his  angels  charge  of  thee,  to 
keep  thee  in  all  thy  ways."     And  wise  men  say,  A  man's  limbs 

Is.xliii.12.  testify  against  him,  as  it  is  said,  "Therefore  ye5  are  my  witnesses, 
saith  the  Lord,  and  I  am  God." 

1  Cf.  the  following:  "In  what  way  is  the  sacerdotal  blessing  performed?... In 
the  temple  they  say  the  Name,  as  it  is  written  [i.e.  the  TeTpaypafifxaTov],  in  tbe 
provinces  with  the  substituted  name  [i.e.  Adonai].  Mishit.  Sota,  vii.  6."  Taken 
from  Dr  Sinker's  Art.  Benedictions,  Diet.  Chr.  Ant.  i.  198. 

2  Beading  yi ,  evil,  for  JH ,  a  friend.  The  latter  reading  is  of  course  the 
correct  one,  as  shewn  by  the  parallelism  of  the  clauses. 

3  For  N"3m,  the  margin  of  the  Lemberg  text  reads  D'HEIX  B^l,  and  there 
are  who  say,  an  expression  which  in  the  Talmud  signifies  E.  Nathan,  who 
flourished  a.d.  121,  as  the  contemporary  of  Simeon  ben  Gamaliel  II.,  just 
as  DHIIX,  others,  is  used  to  designate  B.  Meir,  who  flourished  at  the  same  time. 
See  p.  86,  note  6.  The  omission  of  the  names  of  these  two  celebrated  Babbis 
was,  according  to  Jewish  tradition  (Tal.  Bab.  Horaioth,  13  b,  ii.  29),  a  penalty 
for  their  hostility  to  the  above-mentioned  Simeon,  president  of  the  Academy. 
See  the  story  as  given  by  Wolf,  iv.  419. 

4  A  disciple  of  Jochanan. 

1  Ye,  that  is,  your  whole  bodies,  including  therefore  the  limbs. 


CHAGIGAH.  95 


MlSHNAH. 


II.  (2)  Jose  ben  Joezer  says1  that  a  man  is  not  to  lay  on  16  a,  11.27. 
his  hand2,  but  Joseph  ben  Jochanan  says  that  a  man  is  to  lay  it; 
Joshua  ben  P'rachyah3  says  that  a  man  is  not  to  lay  it,  but  Mattai4 
the  Arbelite5  says  that  a  man  is  to  lay  it.  Jehudah  ben  Tabbai6 
says  that  a  man  is  not  to  lay  it,  but  Simeon  ben  Shetach7 
says  that  a  man  is  to  lay  it.  Shemaiah8  says  that  a  man  is  to 
lay  it,  but  Abtalion9  says  that  a  man  is  not  to  lay  it.     Hillel 

1  Jose  (margin,  Joseph)  ben  Joezer  and  Joseph  ben  Jochanan  formed  the 
first  of  five  pairs  who  successively  carried  on  the  tradition  from  the  time  of 
Antigonus  of  Socho  (b.c.  190)  to  that  of  our  Lord.  "Their  chronology  cannot 
be  precisely  determined.  Herzfeld  (Gesch.  11.  140)  gives  their  dates  b.c.  as 
follows :  (a)  the  two  Josephs,  170 ;  (/J)  Jehoshua  and  Matthai,  140 — 110 ; 
(7)  Jehudah,  100;  Shime'on,  90;  (5)  Shema'iah  and  Abtalion,  Qo — 35; 
(e)  Hillel,  30.  The  last  date  ( =  100  years  before  the  destruction  of  the  temple) 
is  given  in  Shabbath  15  a  [ii.  24]."  Taylor,  p.  28,  note  9.  See  the  rest  of  that 
note  and  the  two  that  follow  it  for  particulars  as  to  Joezer.  When  there  was  a 
disagreement  among  the  Mishnic  teachers,  the  decision  of  Joezer  was  ruled  by 
the  Rabbis  that  followed  as  the  one  which  should  prevail.  It  was  said  that  until 
after  Joezer's  time  (cf.  Introd.  pp.  vii,  viii,)  disputations  as  to  the  meaning  of 
the  Law  were  unknown.  See  note  by  M.  Wolkenberg  in  Hershon's  Genesis  (The 
Pentateuch  according  to  the  Talmud),  p.  373,  §  120.  See  also  Wolf,  ii.  847, 
and  a  long  notice  of  Joezer  in  iv.  362 — 6. 

2  Upon  a  sacrifice.  This  depends  on  the  principle  that  upon  a  festival  a 
man  must  not  use  the  services  of  any  living  thing. 

3  The  Rabbinic  story  (see  Sanhedrin,  107  b,  a  passage  omitted  however  in 
expurgated  editions)  is  that  he  was  a  sorcerer  and  fled  with  the  infant  Christ  to 
Egypt,  and  that  Christ  brought  back  from  Egypt  beneath  His  skin  magical 
powers  thus  procured.  See  also  the  story  in  Wagenseil's  Tela  ignea  Satanae, 
Toldos  Jeschu,  p.  7;  Wolf,  ii.  843,  iv.  366—370;  Eth.  p.  29. 

4  This  is  an  emendation  from  Nittai  (^nj)  of  the  Talmud  texts.  See  Wolf, 
ii.  855. 

5  The  Palestinian  Arbela,  here  referred  to,  now  called  Irbid,  was  on  the 
borders  of  the  lake  of  Galilee,  W.  of  Mejdjel.  See  Neub.  Geog.  du  Talmud, 
p.  220. 

6  See  Wolf,  ii.  839,  and  (for  him  and  Simeon)  iv.  371—7. 

7  He  received  some  Greek  culture  through  a  sojourn  in  Alexandria.  See 
notices  of  him  in  Dr  C.  Taylor,  Sayings  etc.,  p.  31,  note  19,  and  in  Eth.  pp.  29, 
30.     See  also  Wolf,  ii.  865. 

8  See  Wolf,  ii.  865,  and  for  him  and  Abtalion,  Wolf,  iv.  377 — 8;  Taylor, 
p.  32,  note  21;  Eth.  p.  32.  The  fathers  of  Shemaiah  and  Abtalion  were 
proselytes. 

9  See  (besides  the  above  references)  Wolf,  ii.  809. 


96  CHAGIGAH. 

16  a,  ii.  32.  and  Menahem1  did  not  differ.    Menahem  went  out2.     Shammai 

entered  in.     Shammai  says  that  a  man  is  not  to  lay  it.     Hillel 

says  that  a  man  is  to  lay  it.     The  first  of  these  several  pairs 

were  prince-presidents,  and  those  second  to  them  were  vice- 

16  b  presidents3. 

Gemaea. 

Our  Rabbis  have  taught,  In  the  three  former  pairs,  which  say 
that  a  man  is  not  to  lay4,  and  in  the  two  latter  pairs  which  say 
that  a  man  is  to  lay,  the  first  were  prince-presidents  and  the  second 
vice-presidents.     These  are  the  words  of  R.  Meir.  But   wise 

men  say,  Jehudah  ben  Tabbai  was  vice-president,  and  Simeon  ben 
Shetach    was   prince-president.  Who  is  the  author   of   that 

teaching?  For  the  converse  would  appear  to  be  the  case,  because 
our  Rabbis  have  taught  thus,  viz.,  that  R.  Jehudah  ben  Tabbai 
said,  May  I  see5  the  consolation  of  Israel6,  if  I  have  not  slain  a 
false7  witness  so  as  to  oppose  the  Sadducees8,  when  they  say,  False 
witnesses  are  not  put  to  death,  until  the  condemned  person  shall 
have  been  put  to  death.  Simeon  ben  Shetach  said  to  him,  May  I 
see9  the  consolation  of  Israel,  if  thou  hast  not  shed  innocent  blood  ; 

1  See  Wolf,  ii.  851. 

2  i.e.,  left  the  Sanhedrin  because  be  thought  it  would  be  more  profitable  to 
enter  the  king's  service.     See  below,  p.  98,  note  1. 

3  This  part  of  the  Mishnah  is  corrupt,  and  not  even  grammatical  (2N 
for  ni3K).  For  the  prince-presidents  (DWtW)  and  the  vice-presidents 
(p  n*3  nilN)  see  Glossary. 

4  They  say  it,  inasmuch  as  the  superior  in  each  pair  says  it. 

5  Meaning  the  reverse.  For  the  euphemism,  cf.  Rashi's  interpretation  of 
the  last  clause  of  Exod.  i.  10,  viz.,  "  and  drive  us  out  of  the  land." 

6  Cf.  Lk.  ii.  25. 

7  This  sense  of  the  verb  DDT  is  taken  from  its  use  in  Deut.  xix.  19  ("he  had 
thought  to  do  etc.")  and  the  Eabbis  argued,  that  when  the  Scripture  seemed  in 
tbat  passage  to  speak  of  one,  it  really  meant  two  witnesses,  for  it  required  two 
to  put  a  man  to  death.  If  Jehudah  ben  Tabbai  had  killed  two  false  witnesses, 
he  would  have  been  so  far  right. 

8  The  Pharisees  and  Sadducees  agreed  that  both  witnesses  must  be  proved 
guilty  of  perjury,  before  either  of  them  could  be  visited  with  the  punishment 
due  to  the  person  whom  they  accused,  had  he  been  guilty.  On  the  other  hand 
the  Pharisees  asserted,  and  the  Sadducees  denied,  that  this  punishment  ought  to 
be  inflicted  on  them,  in  case  it  had  not  yet  been  inflicted  on  the  person  wrong- 
fully sentenced  by  their  means. 

9  See  note  5. 


CHAGIGAH.  97 

for  behold,  wise  men  have  said,  False  witnesses  are  not  to  be  put  16  b,  i-  16. 
to  death,  until  they  are  both  proved  to  be  false,  and  they  are  not 
beaten,  until  they  are  both  proved  to  be  false,  and  they  do  not  have 
to  refund  money,  until  they  are  both  proved  to  be  false.  Forthwith 
Jehudah  ben  Tabbai  undertook  that  he  would  not  teach  doctrine 
(Halachah)  except  in  the  presence  of  Simeon  ben  Shetach.  All 
the  days  of  Jehudah  ben  Tabbai  he  used  to  stretch  himself  upon 
the  grave  of  the  slain  man,  and  his  voice  was  heard,  so  that  the 
people  wondered1,  saying  that  it  was  the  voice  of  the  slain  man. 
He  said  to  them,  It  is  my  voice;  know  ye  that  tomorrow  he2  will 
be  dead,  and  his3  voice  will  not  be  heard.  R.  Acha  bar  Rabba  said 
to  R.  Ashi,  But  perhaps  he  prayed  him  earnestly  to  forgive4  him, 
or  perhaps  he  called  him  before  the  judgment  seat.  Who  is  the 
authority  for  this  view5?  If  thou  sayest,  It  is  all  right  according 
to  R.  Meir,  who  said,  Simeon  ben  Shetach  was  vice-president,  and 
R.  Jehudah  ben  Tabbai  was  prince-president,  this  accords  with  his 
teaching  doctrine  in  the  presence  of  Simeon  ben  Shetach,  but  if 
thou  sayest,  Our  Rabbis  are  right,  who  say,  Jehudah  ben  Tabbai  was 
vice-president,  Simeon  ben  Shetach  was  prince-president,  how  should 
the  vice-president  teach  doctrine  in  the  presence  of  the  prince- 
president]  No,  what  is  the  meaning  of  "he  undertook]"  He 
spoke  in  reference  not  to  teaching  but  to  combination6,  Even  if 
men  combine,  yet  will  I  not  combine. 

Menahem  went  out7,  Shammed  entered  in,  etc.  Whither  did  he 
go  out?  Abai  said,  He  went  out  to  destruction8.  Rabba  said, 
He  went  out  for  the  service  of  the  king.  There  is  also  a  Baraitha 
to  this  effect,  that  Menahem  went  out  for  the  service  of  the  king,  and 
there  went  out  with  him  eighty  pairs  of  disciples  clothed  in  Syrian 


1  Lit.,  thought.  s  i.e.,  I. 

3  i.e.,  my. 

4  "DVD,  infin.  Kal. 

5  viz.,  that  Jehudah  ben  Tabbai  undertook  not  to  teach  Halachah  except  in 
the  presence  of  Simeon  ben  Shetach. 

6  Lit.,  in  reference  to  those  combining,  i.e.,  combining  for  the  purpose  of 
outvoting  a  decision  of  Simeon  ben  Shetach.  sp¥,  to  purify,  hence,  to  solder, 
and  so,  to  combine. 

7  The  "and"  is  not  in  the  Mishnah.     See  p.  96. 

8  Heb.  IM3TFI.  The  word  occurs  in  the  Bible  only  in  Numb,  xxxii.  14,  "an 
increase  (of  sinful  men),"  A.  V.  and  R.  V.  On  account  of  this  passage  the  word 
always  bears  a  bad  sense  in  later  Hebrew. 

S.  CH.  7 


98  CHAGIGAH. 

16  b,  ii.  7.  robes'.  R.  Shemen  bar  Abba2  said  that  R.  Jochanan  said,  Let 
the  sabbath  rest  be  by  no  means  a  light  thing  in  thine  eyes3;  for  lo, 
the  laying  on  of  the  hands  is  only  prohibited  on  account  of  the 
Sabbath  rest,  and  the  great  men  of  the  nation  were  divided  upon 
the  matter.  That  is  self-evident.     But  as  this  is  a  case  of  a 

Sabbath  rest  which  clashes  with  a  positive  command,  there  was 
need  of  it4.  But  this  also  is  self-evident.     It  was  to  meet  the 

objection  of  the  person  who  says,  In  the  matter  of  the  laying  on  of 
the  hands  itself5  men  are  divided.  We  learn  from  this  that  it  is  in 
the  matter  of  Sabbath  rest  that  they  are  divided.  Ramai  bar 

Chama  said,  Learn  hence  that  we  require  the  laying  on  to  be  done 
with  all  one's  strength,  for  if  thou  dost  imagine  that  we  do  not 
require  it  to  be  done  with  all  one's  strength,  how  is  the  idea  of 
work  involved  in  the  laying  on  of  the  hands"?  Some  people 

Lev. i. 2, 4.  adduce  the  passage,  "Speak  unto  the  sons  of  Israel. ..and  lie  shall 
lay  his  hand."  The  sons  of  Israel  lay  on  their  hands,  but  the 
daughters  of  Israel  do  not  lay  on  their  hands.  R.  Jose  and  R. 

Ishmael  say,  Daughters  of  Israel  lay  on  their  hands  by  permission7. 
R.  Jose  said,  Abba  El'azar  related  to  me  the  following  story:  Once 
we  had  a  calf  belonging  to  the  sacrifices  of  peace-offerings,  and  we 
brought  it  to  the  court  of  the  women,  and  the  women  laid  their 
hands  upon  it,  not  because  the  laying  on  of  the  hands  belongs  to 
women,  but  so  as  to  gratify  the  women.  And  if  thou  dost  imagine 
we  require  the  laying  on  of  the  hands  to  be  done  with  all  one's 
strength,  dost  thou  mean  to  say  that  in  order  to  gratify  women  we 
introduced  work  into  holy  things"?  But  do  we  not  learn  hence  that 
we  do  not  require  it  to  be  clone  with  all  one's  strength?  Nay, 
by  all  means  I  will  grant  you  that  we  require  it  to  be  done1'  with 

1  Whom  he  thus  led  away  from  a  life  of  study.     See  p.  96. 

2  See  p.  40,  note  9. 

:t  The  danger  of  its  being  held  to  be  such  lay  in  its  being  only  a  negative 
thing,  the  abstaining  from  work. 

4  Viz.,  the  direction  telling  which  command  should  give  way. 

•r'  Apart  from  the  question  whether  this  act  does  or  does  not  infringe  upon 
sabbath  rest,  is  the  laying  on  to  be  done  with  all  the  strength,  or  not  ? 

8  Lit.,  How  does  he  work  in  laying  on? 

7  And  not  by  commandment. 

8  In  other  words,  would  we  allow  women  to  do  work  on  a  Sabbath,  when 
they  at  least,  whatever  be  the  case  with  men,  cannot  justify  this  work  by  the 
plea  of  a  divine  command  ? 

9  In  the  case  of  men. 


CHAGIGAH.  99 

all  one's  strength.     He  said  to  them1,    Rest*  your  hand  upon  it.  16. b,  ii.  31. 
If  so,   it  was  not  because  the  laying  on  of  the  hands  belongs  to 
women   that   it  was   done3.     Thou    inayest   conclude   that   it   has 
nothing  at  all  to  do  with    the   nature   of   the   laying  on   of   the 
hand.  R.  Ami  says,  He  is  establishing  two  things4;  one  that 

it  has  nothing  at  all  to  do  with  the  nature  of  the  laying  on  of  the 
hands,  and  the  other  that  it  was  done  in  order  to  gratify  the 
women.  Rab  Papa  said,  Learn  hence,  Sides,  and  not  the  head 

only,  are  forbidden ;  for  if  thou  dost  imagine  that  sides  are  allowed, 
might  they  not  lay  hands  on  the  sides  1     But  no ;  learn  hence  that 
sides  are  forbidden.     R.  Ashi  said,  Even  if  thou  sayest,  Sides  are  17  a. 
allowed5,    yet  that  avails   nothing,   for  everything  which  is  along 
the  course  of  the  back,  as  the  sides  are,  is  as  the  back6. 

MlSHNAH. 

II.  (3)  The  house  of  Shammai  say,  Men  bring  peace-offer- 
ings on  a  festival,  and  do  not  lay  their  hands  on  them7,  but  not 
burnt  offerings8;  but  the  house  of  Hillel  say,  Men  bring  both 
peace-offerings  and  burnt-offerings,  and  lay  their  hands  on  them. 

(4)  In  the  case  of  the  day  of  Pentecost  which  falls  upon 
the  eve  of  a  Sabbath,  the  house  of  Shammai  say,  The  day  for 
sacrificing  is  after  the  Sabbath,  but  the  house  of  Hillel  say, 
There  is  no  day  for  sacrificing  after  the  Sabbath9;  but  they 

1  i.e.,  El'azar  said  to  the  women. 

Lit. ,  touch,  as  opposed  to  any  considerable  pressure. 
*  Bat  merely  to  gratify  them,  and  as  constituting  (in  their  case)  an  informal 
act. 

4  Lit.,  He  says  one  thing  and  more. 

5  In  that  they  are  not  formally  prohibited. 

6  And  therefore,  as  the  back  will  naturally  include  the  head,  sides  are  already 
forbidden  by  implication. 

7  Because  in  the  case  of  peace-offerings,  according  to  the  house  of  Shammai 
(not  so  that  of  Hillel)  the  laying  on  of  hands  may  be  done  before  the  festival 
commences. 

8  Because  in  the  case  of  burnt-offerings  the  laying  on  of  hands  must  take 
place  immediately  before  they  are  offered,  and  this  is  forbidden  by  the  house  of 
Shammai  to  be  done  on  a  festival. 

9  This  is  obviously  ambiguous,  and  may  mean  either  (a)  that  the  sacrifice  is 
to  be  omitted  altogether,  or  (b)  that  they  are  to  sacrifice  (and  eat)  on  the  festival 
itself  (Friday).  The  Talmud  proceeds  (p.  101)  to  discuss  which  is  the  meaning, 
and  decides  for  (fc). 

7—2 


it; 


100  CHAGIGAH. 

17  a,  i.  9.  both  admit  that,  if  it  fall  upon  a  Sabbath,  the  day  for  sacrificing 
is  the  day  after  the  Sabbath.  A  high  priest  is  not  to  clothe 
himself  in  his  costly  garments1,  but  it  is  allowed  in  case  of 
a  mourning  or  of  a  fast,  but  this  is  not  to  confirm  the  words 
of  those  who  say,  Pentecost  is  after  the  Sabbath2. 

Gemara. 

R.  El'azar  said  that  R.  Oshaia  said,  How  is  it  that  in  regard  to 
Pentecost  offerings  are  transferable  all  seven  days?  It  is  because 
Deut.  xvi.  it  is  said,  "  In  the  feast  of  unleavened  bread,  and  in  the  feast 
of  weeks,  and  in  the  feast  of  tabernacles."  Holy  Writ  compares 
the  Feast  of  Weeks  with  the  Feast  of  Unleavened  Bread3.  As  in 
the  Feast  of  Unleavened  Bread  offerings  are  transferable  all  seven 
days,  so  in  the  Feast  of  Weeks  offerings  are  transferable  all  seven 
days.  But,  it  is  objected,   I   might  say  by  parity  of  reason, 

Holy  Writ  compares  it  with  the  Feast  of  Tabernacles.  As  in  the 
Feast  of  Tabernacles  offerings  are  transferable  all  eight  days,  so  in 
the  Feast  of  Weeks  offerings  are  transferable  all  eight  days.  But 

then  the  eighth  day  in  the  Feast  of  Tabernacles  is  a  festival 
apart.  Yes,  they  say  indeed  that  the  eighth  day  is  a  festival 

apart,  but  this  only  applies  to  matters  connected  with  the  lots, 
season,  festival,  korban,  psalm,  blessing4. 

1  On  that  Sunday. 

£  i.e.,  his  so  clothing  himself  on  a  day  of  mourning  or  fasting,  and  thus 
marking  that  the  day  has  at  least  a  semi-festive  character  (which  days  of  mourn- 
ing or  fasting  are  considered  by  the  Jews  to  have)  is  not  to  be  taken  as 
arguing  any  agreement  with  the  doctrine  of  the  Sadducees,  who  said  that  in 
the  passage,  Lev.  xxiii.  15,  "Sabbath"  means  JV£*N12  ri3£>=the  ordinary  7th 
day  of  the  week,  and  that  therefore  the  Pentecost,  as  being  "  the  morrow  after 
the  Sabbath,"  must  fall  on  the  1st  day  of  the  week  (Sunday). 

3  Hence  it  follows  that  whatever  is  true  of  the  one  is  true  also  of  the  other. 

4  The  Heb.  expresses  each  of  these  six  by  the  initial  letter  of  the  word  only, 
(i)  'D,  lots  (0-1*9,  a  lot)  refers  to  the  fact  that  on  the  eighth  day  lots  were  not 
drawn  in  connexion  with  the  offering  of  bullocks  for  the  prosperity  of  the 
heathen  world.  These  were  offered  on  the  first  seven  days  of  the  Feast  (see 
Numb.  xxix.  12 — 34)  to  the  numbers  consecutively  of  13,  12,  11,  10,  9,  8,  7. 
The  lots  were  cast  to  prevent  confusion  in  the  offering  of  sacrifices,  by  deter- 
mining the  part  which  each  priest  should  take  in  the  ceremonies  connected 
with  them,  (ii)  'f  stands  for  the  words  i"l$n  |DT,  thix  time,  which  occur  at  the 
end  of  one  of  the  Benedictions  used  on  the  8th  day  of  the  Feast  and  which 
were  held  to  imply  that  the  time  or  season  was  to  be  regarded  as  a  new  one, 


CHAGIGAH.  101 

But  as  for  the  case  of  transferable  offerings,   they  are  trans- 17  a,  ii.  1. 
ferable  as  from  the  first  day.     For  there  is  a  canonical  Mishnah,  Chag. 
viz.,  He  who  has  not  kept  the  Feast  on  the  first  high  holiday  of  the  ^l/^ 
festival,  nevertheless  keeps  all  the  festival,  even  up  to  the  last  high  20  b,  i.  23, 
holiday.  If  thou  layest  hold  on  much,  thou  dost  not  hold  it,  if  f^^1* 

thou  layest  hold  on  a  little,  thou  holdest  it '.  But  with  a  view  to  what  i  b,  ii.  13. 
teaching  has  the  All-merciful  One  written  the  Feast  of  Tabernacles? 
It  is  in  order  to  compare  it  with  the  Feast  of  Unleavened 
Bread.  As  the  Feast  of  Unleavened  Bread  requires  remaining 
over  night,  so  the  Feast  of  Tabernacles  requires  remaining  over 
night.  And  whence  do  we  get  that?  Because  it  is  writ- 

ten, "and  thou  shalt  turn  in  the  morning  and  go  to  thy  tents."  Dent.  xvi. 

There  is  a  canonical  Mishnah,  In  the  case  of  the  day  of  Pentecost  '• 
which  falls  upon  t/te  eve  of  a  Sabbath,  the  house  of  Shammai  say,  The  _ 
day  for  sacrificing  is  after  the  Sabbath,  but  the  liouse  of  Hillel  say,  17  a,  i.  6. 
Tliere  is  no  day  for  sacrificing*.     Do  you  not  think  that  it  means 
that  there  is  no  day  at  all  for  sacrificing  ?  No;  it  cannot  mean 

that  a  day  for  sacrificing  is  not  necessary.  What  then  does  it 

mean?  We  learn  from  this  that  we  are  to  bring  the  sacrifice  on 

its  own  day3?  But  how  can  this  be?  for  they  have  discussed 

this  point  once  already4,  for  we  have  a  canonical  Mishnah,  viz.,  The  Chag. 
house  of  S/uimmai  say,  Men  bring  peace-offerings  on  a  festival  and  *  7  a»  *■  3* 
do  not  lay  their  hands  on  them,  but  not  burnt  offerings;  but  the  liouse 
of  Hillel  say,  Men  bring  both  peace-offerings  and  burnt-offerings  and 
lay  their  hands  on  them.  I  reply,  No;  there  is  no  superfluity. 

For  the  passage  is  necessary.     For,  if  he  had  let  me  hear  only  the 

and  not  as  a  mere  continuation  of  the  seven  day  festival,  (iii)  "1  for  ?jn,  a 
name  for  festival.  See  p.  7,  note  1.  (iv)  'p  for  fin;?  a  special  offering,  (v)  'V 
for  "W,  a  special  psalm  then  sung,  (vi)  '2  for  i"l3"}3 ,  a  special  blessing  used  on 
the  occasion. 

1  Therefore  (the  Talmud  means)  do  not  claim  the  right  to  offer  heave - 
offering  on  the  8th  day.  Be  content  with  the  parallel  of  the  seven  days  of  Pass- 
over. For  the  proverb  in  the  text,  cf.  ]TJ\1  SppiDJT^S,  He  who  does  too  much 
detracts  from  the  whole  (lit.,  everyone  who  adds,  lessens),  mentioned  by  Dr  K. 
Kohler,  Hebraica,  Oct.  1888,  p.  3;  cf.  also  the  French  proverb,  Qui  trop 
embrasse  mal  etreint. 

5  The  expression  is  ambiguous.     See  p.  99,  note  9. 

3  i.e.,  on  the  day  of  Pentecost,  even  though  a  Friday. 

*  Therefore,  if  this  were  the  meaning  here,  the  passage  would  be  super- 
fluous, a  thing  which  is  impossible  in  Holy  Writ. 


102  CHAGIGAH. 

17  b,  i.  11.  second  paragraph1,  I  should  not  have  doubted  through  hearing  it 
only,  that  the  house  of  Shammai  insist  that  men  are  not  to  sacrifice 
on  the  day  of  Pentecost,  because  it  is  possible  to  do  so  on  the 
morrow,  but,  unless  I  had  a  distinct  paragraph  to  the  contrary,  I 
should  have  said  thus,  They  agree  as  regards  the  possibility  of 
doing  it  on  the  morrow2  with  the  house  of  Hillel  %  and  if  he  had 
let  me  hear  only  the  first  paragraph,  I  should  not  have  doubted 
through  hearing  it  only,  that  the  house  of  Hillel  say  that  men 
may  sacrifice  because  it  is  impossible  to  do  so  on  the  morrow, 
but  according  to  this  I  should  have  said,  They  agree  as  regards  the 
impossibility  of  doing  it  on  the  morrow2,  with  the  house  of  Sham- 
mai.    Hence  the  second  paragraph  was  necessary4. 

But  it  may  be  objected5,  He  who  has  not  kept  the  Feast  for  the 
seven  days  of  the  Passover,  and  the  eight  days  of  the  Feast  of  Taber- 
nacles, and  the  first  high  holiday  of  Pentecost,  he  cannot  afterwards 
keep  the  Feast.  Do  you  not  think,  then,  that  the  high  holiday 

of  Pentecost  is  not  the  day  of  sacrificing  1  But,  if  so,  do  we 

gather  from  it  that  there  is  but  one  day  of  sacrificing  1  1  should 

rather  say,  days  of  sacrificing.  But  it  may  be  objected,  Rabba 

bar  Samuel"  taught,  The  Torah  says,  Number  the  days  and  sanctify 
the  month,  Number  the  days  and  sanctify  the  Pentecost.  As  the 
first  day  of  the  month  is  established  by  counting,  so  the  Pentecost 
is  established  by  counting.  Do  you  not  think  that  he  has  settled 
the  matter  from  the  analogy  of  the  first  day  of  the  month  1  As  the 
first  day  of  the  month  is  one  day,  so  the  Pentecost  must  be  one  day. 
Rabba  said,  Nay,  consider  that  thou  mayest  be  in  error. 
Perhaps  in  the  case  of  the  Pentecost  men  number  days  and  do  not 
number  weeks7.     But  yet  Abai  said,  There  is  a  command  to  number 

Lev.  xsiii.  days,  for  it  is  written,    "Ye  shall  number  fifty  days","  and  there  is  a 

1  i.e.,  second  in  the  order  in  which  it  stands  in  the  Gemara. 

2  The  Sabbath. 

:i  Whereas  the  first  paragraph  says  that  with  the  house  of  Shammai  it  is 
"the  day  after  the  Sabbath." 

*  As  shewing  that  even  on  a  festival  (e.g.,  the  Sabbath)  according  to  the 
house  of  Hillel  "men  may  bring  etc." 

■  Lit.,  Come,  hear.     See  p.  77,  note  6. 

(i  A  contemporary  of  Shesheth,  for  whom  sec  above,  p.  38,  note  6." 

7  This,  put  as  a  question,  is  followed  by  Abai's  dis])roof  of  such  a  supposition. 
The  Pentecost,  he  points  out,  is  not  an  analogous  case  to  that  of  the  1st  day  of 
the  month,  for  the  former,  unlike  the  latter,  is  calculated  not  by  days  only,  but 
by  weeks  as  well. 

8  It  may  be  noted  in  this  connexion  that  the  words  li>  t$  av/j.ir\r)povcT6ai 


CHAGIGAH.  103 

command  to  number  weeks,  for  it  is  written,  "  Seven  weeks  shalt  17  b,  ii.  8. 

thou  number  unto  thee,"  and  again  the  expression  Feast  of  Weeks  Deut.  xvi. 

is  found. 

A   member1  of  the  house  of  R.  Eliezer  ben  Jacob2  taught  thus,  Lev.  xxiii. 

21   ''"•> 
Holy  Writ  says,  "  And  ye  shall  make  proclamation,"  "and  when  ye      '  ""' 

reap.'"     What  is  this  Feast  in  which  thou  makest  proclamation  and 

reapest  ]     Thou  must  reply,  This  is  the  Feast  of  Pentecost.     When 

is  it  ]     If  I  am  to  say,  On  the  high  holiday,  how  is  reaping  lawful 

on  a  high  holiday  ]     But  dost  thou  not  think  that  it  means  as  well 

on  the  subsequent  days3?     And  although  this  has  been  said  already 

by  R.  El'azar  quoting  R.  Oshaia,  nevertheless  what  R.  Eliezer  ben 

Jacob  said  was  necessary4.     If  I  had  only  the  words  of  R.  El'azar 

quoting  R.  Oshaia,  I  should  say,  As  on  the  subsequent  days  of  the 

Feast  of  Unleavened  Bread  the  doing  of  work  is  prohibited,  so  on 

the  subsequent  days  of  the  Feast  of  Pentecost  also  the  doing  of 

work  is  prohibited. 

We  learn  the  truth  about  this  from  R.  Eliezer  ben  Jacob a.    And 
if  I  had  only  the  words  of  R.   Eliezer  ben  Jacob,  I  should  not  have 
known  how  many  days  were  meant6.    We  learn  the  truth  about  this  18  a 
from  R.  El'azar  quoting  R.  Oshaia. 

And  Resh  Lakish  said,  "And  the  feast  of  the  harvest,"— what  Exod. 
is  this    Feast    on    which   thou   feastest   and    reapest  1  Thou 

("was  fully  come"  A.Y.;  not  so  R.V.),  used  of  Pentecost  in  Acts  ii.  1  (cf.  the 
use  of  the  same  expression  in  Luke  ix.  51),  have  been  supposed  by  some  to  refer 
to  the  Jewish  custom  (derived  from  the  use  of  the  word  nto'DTl  in  Lev.  xxiii. 
15  in  reference  to  this  feast),  that  in  the  case  of  Pentecost  the  festival  was  not 
considered  to  have  begun  till  the  completion  of  the  previous  day,  in  this  case  the 
49th  from  the  Passover.  In  the  case  of  all  other  holidays  (the  weekly  Sabbath 
included)  the  festival  begins  to  be  kept  half  an  hour  or  more  before  sunset. 

1  Meaning  one  who  acted  as  his  private  chaplain  or  confessor,  and  whose 
duty  it  was  to  tell  him  daily  of  his  shortcomings.  R.  Solomon  ben  Loria  was 
the  last  who  kept  such  a  member  of  his  household.  See  a  reference  to  Baybi  as 
discharging  this  duty  for  Nachman,  p.  121. 

-  He  saw  the  second  Temple,  and  died  at  the  age  of  80  years,  about  a.d.  130. 
See  Juch.  57  a ;  Wolf,  ii.  809. 

3  Lit.,  (days  for)  postponed  payments,  i.e.,  sacrifices  deferred  from  the  first 
till  a  later  day  of  the  festival. 

4  And  thus  is  not  superfluous. 

5  Inasmuch  as  he  shews  us  that  in  some  respects,  e.g.,  reaping,  they  are 
ordinary  days. 

6  For  he  only  tells  us  that  they  are  days  when  we  reap,  but  not  their 
number. 


104  CHAGIGAH. 

18  a,  i.  4.   must   reply,   This   is   the   Pentecost.  When  is  it  1  If  I 

am  to  say,  On  the  high  holiday,  how  is  reaping  lawful  on  a 
high  holiday  ?  But  dost  thou  not  think  that  it  means  as  well  on 
the  subsequent  days  ?  R.  Jochanan  said,  But  regard  it  thus. 

The  Feast  of  Ingathering — what  is  this  Feast  in  which  there  is 
an  ingathering  ?  Thou  must  say,  This  is  the  Feast  of  Taber- 
nacles. When  is  it  ?  If  I  am  to  say,  On  the  high  holiday, 
how  is  work  lawful  on  a  high  holiday  ?  But  if  I  am  to  say,  On  one 
of  the  ordinary  middle  holidays,  how  is  work  lawful  on  one  of  the 
ordinary  middle  holidays?  But  it  means  the  Feast  which  comes 
at  the  season  of  ingathering ;  and  so  in  this  case  also  the  Feast 
which  comes  at  the  season  of  harvest.  Consequently  both  are  of 
opinion  that  on  the  ordinary  middle  holidays  the  doing  of  work 
is    forbidden.               Whence    do    we    obtain    these    statements '  1 

Exod.         Because  our  Rabbis  have  taught,  "The  feast  of  unleavened  bread 

xxm.  15.  shalt  thou  keep  seven  days."  This  teaches  us  that  on  the  middle 
holidays  it  is  forbidden  to  do  work.  These  are  the  words  of  R. 
Jeshaiah2.  R.  Jonathan  says,  The  above  proof  is  not  necessary. 

I  can  prove  it  by  an  argument  a  fortiori.  For  if  on  the  first  and 
seventh  days  of  the  Feast  which  have  not  got  a  holiday  before  them 
and  after  them,  the  doing  of  work  is  prohibited,  then  on  ordinary 
middle  holidays,  which  have  a  holiday  before  them  and  after  them, 
is  it  not  just  that  the  doing  of  work  should  be  prohibited  ? 
But,  it  is  replied,  Let  the  six  days  of  Creation3  bear  witness  against 
this  interpretation,  which  have  a  holiday  before  them  and  after 
them,    and  yet  the   doing  of  work   is  permitted.  Nay,   it  is 

rejoined,  how  are  the  six  days  of  Creation  a  parallel  case?  For  they 
have  no  additional  sacrifice  as  the  middle  holidays  have.  Thou 

mayest  say  in  reply,  In  the  case  of  an  ordinary  middle  holiday,  as  it 
has  an  additional  sacrifice,  let  the  first  day  of  the  month  bear  testi- 
mony, for  on  it  there  is  an  additional  sacrifice,  yet  the  doing  of 
work  is  permitted.  Nay,  it  is  rejoined,  how  is  the  first  day  of 

the  month  a  parallel  case  ?  For  it  is  not  called  a  holy  convoca- 
tion. Thou  mayest  say  in  conclusion,  In  the  case  of  an  ordi- 
nary middle  holiday  which  is  called  a  holy  convocation,  seeing  that  it 
is  called  a  holy  convocation,  it  is  only  just  that  the  doing  of  work 

Lev.  xxiii.  should  be  prohibited.  There  is  another  Baraitha,  "  Ye  shall  do 

no  servile  work,"  that  is  to  say,  that  on  an  ordinary  middle  holiday 

1  i.e.,  On  what  passage  in  Scripture  can  we  base  them? 
-  Of  Osha.     See  p.  7,  note  5.     His  date  is  uncertain. 
3  i.e.,  Of  the  ordinary  week. 


CHAGIGAH.  105 

the  doing  of  work  is  forbidden.  The  following  are  the  words  18  a,  ii.  12. 

of  R.  Jose  the  Galilean.  R.  Akiba  says,  It  was  not  necessary1, 
for  lo,  He2  says,  "  These  are  the  set  feasts3  of  the  Lord,  etc."  Lev.  xxiii. 
With  reference  to  what  is  the  Scripture  speaking  1  If  to  the  first 
day,  Behold,  it  has  been  already  called  a  sabbath-day4;  if  to  the 
seventh  day,  Behold,  it  has  been  already  called  a  sabbath-day; 
behold,  the  Scripture  can  be  speaking  only  of  an  ordinary  middle 
holiday,  to  teach  thee  that  the  doing  of  work  is  forbidden  thereon. 

There  is  another  Baraitha,  viz.,  "  Six  days  thou  shalt  eat  blistered  Deut.  xvi. 
cakes',   and  on  the  seventh  day  there   shall  be   a  prohibition  of    ' 
work  to  the  Lord."     As  on  the  seventh  day  work  is  prohibited,  so 
on  the  six  days  work  is  prohibited6.  I  should  have  thought 

perhaps,  as  on  the  seventh  day  there  is  a  prohibition  from  all  work, 
so  on  the  six  days  there  is  a  prohibition  from  all  work.  But  no ; 
for  the  teaching  says,  And  on  the  seventh  day  there  is  a  prohibition, 
thus  indicating  that  on  the  seventh  day  there  is  a  prohibition  from 
all  work,  and  that  on  the  six  days  there  is  not  a  prohibition  from  all 
work.  Behold,  Holy  Writ  has  communicated  it  only  to  wise  men, 
to  tell  thee  which  is  a  forbidden  day  and  which  is  a  lawful  day, 
which  is  forbidden  work  and  which  is  lawful  work. 

But  it  is  allowed  in  case  of  a  mourning  or  of  a  fast,  but  this  is 
not  to  confirm  tlie  wards  of  those  tc/io  say,  Pentecost  is  after  the 
Sabbath'.  And  here  there  is  a  matter  told8  as  follows  :  And  Alexis 
died  in  Lod,  and  all  Israel  assembled  to  mourn  him,  and  R.  Tar- 
phon  forbad  them  because  it  was  the  high  holiday  of  Pentecost. 
"High  holiday".     Thou  mightest  have  thought,  If  it  was  a  high 

1  To  have  this  discussion ;  for  the  conclusion  follows  from  the  passage  which 
Akiba  proceeds  to  quote. 
'  -  God. 

3  The  same  word  as  that  rendered  middle  holiday. 

4  And  therefore  it  would  be  tautology  to  say  this  again. 

5  So  the  Jews  explain  JYI-SO,  on  the  ground  that  Exod.  xii.  39,  by  adding  to 
the  words  JTI-VO  Jlijty  (round  blistered  cakes)  the  words,  "for  it  [the  dough] 
was  not  leavened,"  implies  that  it  might  have  been  so,  in  other  words  that 
HVVD  of  itself  does  not  necessarily  imply  absence  of  leaven. 

6  Lit.,  "  As  the  seventh  is  prohibited,  so  the  six  are  prohibited."  And  so 
subsequently. 

7  In  the  Heb.  there  are  two  slight  inaccuracies  in  the  quotation  of  the 
Mishnah,  for  which  see  p.  100. 

8  Or,  according  to  the  margin  of  the  Heb.  text.  And  lo,  there  is  a  Baraitha, 
a  matter. 


106  CHAGIGAH. 

18a,ii.  20.  holiday,  how  could  the  people  have  come?     But  I  will  tell  you.      It 
was  because  it  was  the  day  of  sacrificing.  There  is  no  difficulty. 

The  one  case '  was  that  in  which  the  holiday  had  fallen  upon  the 
first  day  of  the  week2,  the  other  case  is  that  in  which  the  holiday 
has  fallen  on  the  Sabbath3. 


MlSHNAH. 

18  b  II.  (5)  Men  wash  their  hands  for  common4  food  and  for 
second  tithes  and  for  heave  offering,  but  for  hallowed  things'5 
they  dip.  For  the  sin  offering6,  if  a  man's  hands  be  defiled,  his 
whole  body  is  defiled. 

(G)  If  he  have  dipped  for  common  food,  he  has  credit  as 
clean  for  common  food,  but  is  forbidden  tithe ;  if  he  have  dipped 
for  tithe,  he  has  credit  for  tithe,  but  is  forbidden  heave-offering ; 
if  he  have  dipped  for  heave-offering,  he  has  credit  for  heave- 
offering,  but  is  forbidden  hallowed  things ;  if  he  have  dipped 
for  hallowed  things,  he  has  credit  for  hallowed  things,  but  is 
forbidden  sin  offering.  If  he  have  dipped  for  a  weightier  thing, 
he  is  free  for  a  lighter  thing.  If  he  have  dipped  and  have  not 
got  credit  for  it7,  it  is  as  though  he  had  not  dipped. 

(7)  The  garments  of  a  common  person  are  defiled  by  pres- 
sure8 for9  Pharisees;  the  garments  of  Pharisees  are  defiled  by 
pressure  for  those  that  eat  heave-offering;  the  garments  of  those 
that  eat  heave-offering  are  defiled  by  pressure  for  those  that 
partake  of  hallowed  things ;  the  garments  of  those  that  partake 
of  hallowed  things  are  defiled  by  pressure  for  those  that  partake 

1  That  of  Alexis. 

2  Followed  by  tbe  day  of  sacrificing,  with  regard  to  which  Tarphon  spoke. 

3  In  which  case  the  day  of  sacrificing  will  fall  on  the  first  day  of  the  week, 
an  accidental  coincidence,  and  not  to  be  considered  as  giving  countenance  to 
the  view  (which  savoured  too  much  of  Christian  customs  to  be  acceptable) 
that  Pentecost  is  to  be  kept  on  the  day  after  the  Sabbath,  i.e.,  on  Sunday. 

4  Not  meaning,  ceremonially  unclean. 
B  See  p.  115,  note  6. 

6  Referring  to  the  water  of  the  ashes  of  purification,  into  which  men  dip 
their  hands  to  rid  themselves  of  sin. 

7  By  his  not  having  done  it  with  intention. 

8  i.e.,  are  looked  upon  as  affected  by  uncleanness  arising  from  pressure. 

9  i.e.,  as  regards  their  use  by. 


CHAGIGAH.  107 

of  sin  offering.  Jose  ben  Joezcr  was  pious  and  in  the  priest-  18  b,  i.  9. 
hood,  and  yet  his  apron1  was  defiled  by  pressure  for  those  that 
partake  of  hallowed  things.  Jochanan  ben  Gudgodah  was  one 
who  ate  his  ordinary  food  all  his  days  with  observance  of  the 
laws  of  purification  which  belong  to  hallowed  things,  and  yet 
his  apron  was  defiled  by  pressure  for  those  that  partake  of  sin 
offering. 

Gemara. 

For  common  food  and  tithe  how  can  washing  of  hands  be  needed"? 

For  I  can  adduce  against   this   Mishnah   the   following,    viz.,    The  Bikkurim, 

heave  offering  and  the  tirstfruits  involve  to  one  who  transgresses  "."    '  ?     , 

with  respect  to  them  death  and  compensation  to  the  amount  of  one 

fifth   part  beyond  the  price,  and  it  is    forbidden  to  strangers3  to 

share  in  them,  and  these  are  the  property  of  the  priest  and  are  mixed 

with   one  hundred  and   one  things4,   and  they  are  subject  to  the 

washing  of  hands  and  waiting  till  the  going  down  of  the  sun.     Lo, 

this  is  the  case  with  heave-offering  and  tirstfruits,  but  it  is  not  the 

case  with  tithe,  much  less  with  common  food.     There  is  a  difficulty 

when  we  place  tithe  against  tithe,  and  there  is  a  difficulty  when  we 

place  common  food  against  common  food5.  It  is  all  right  in  the 

case  of  tithe  against  tithe.     It  does  not  present  a  difficulty.     The 

one  opinion  is  that  of  R.  Meir,  and  the  other  that  of  our  Rabbis. 

For  there  is  a  canonical  Mishnah,   Everything  which  is  subject  to  Chullin 

the  duty  of  going  to  the  water,  as  far  as  the  scribes  have  taught*,  E3?'  L^ 
i  i      i  •  ■  Sota30a, 

denies   hallowed   things,  but  only    disqualifies'    heave-offering   and  ii.  4. 

1  For  wiping  his  bands  after  washing. 

5  Lit.,  Who  (is  there  that  can  say  that  he)  needs  washing  of  hands  ? 
:!  Not  meaning  Christians,  or  even  Gentiles,  but  simply  those  not  descended 
from  Aaron. 

4  i.e.,  in  case  they  are  liable  to  be  offered  to  God  as  tirstfruits,  they  must,  in 
order  to  be  exempted,  have  become  mixed  with  at  least  that  number  of  similar 
objects,  so  as  to  be  undistiuguishable  from  them. 

5  The  difficulty  lies  in  the  apparently  contradictory  directions  about  both 
tithe  and  common  food,  as  gathered  from  the  two  Mishuahs. 

6  i.e.,  even  in  the  cases  of  extra  strictness  which  they  impose  by  way  of  "a 
fence  to  the  Law  "  (Pirke  Aboth  i.  1). 

7  i.e.,  after  such  touching,  holy  things  do,  but  heave-offering  does  not, 
communicate  the  uncleanness  to  other  things.  Nevertheless  the  heave- 
offering  is  disqualified;  i.e.,  the  priest  cannot  then  eat  it. 


108  CHAGIGAH. 

18  b,  ii.  5.  leaves  common  food  and  tithe  unaffected.     These  are  the  words  of 
R.  Meir,  but  wise  men  consider  tithe  affected1. 

But,  you  may  say,  there  is  a  difficulty,  where  we  place  common 
food  against  common  food.  There  is  no  difficulty.     The  one 

case2  has  to  do  with  eating,  the  other3  with  touching. 

R.  Shimi  bar  Ashi  deals  with  *  the  matter  thus.  Up  to  this  point 
our  Rabbis  disagree  with  R.  Meir  only  as  to  the  eating  of  the  tithe, 
but  as  regards  the  touching  of  the  tithe  and  the  eating  of  common 
food  they  do  not  disagree.  But  suppose  that  both  the  one  and  the 
other  refer  to  eating,  and  still  there  is  no  difficulty.  The  one  has  to 
do  with  eating  bread,  the  other  with  eating  fruits.  For  R.  Nachman5 
said,  Every  one  who  washes  his  hands  for  fruit  is  over  scrupulous 
and  affected6. 

Our  Rabbis  have  taught  thus,  He  that  washes  his  hands — if  he 
does  it  with  intention  \  his  hands  are  clean ;  if  he  does  it  without 
intention,  his  hands  are  unclean.  And  so  he  that  dips  his  hands" — 
if  he  does  it  with  intention,  his  hands  are  clean;  if  he  does  it  without 
intention,  his  hands  are  unclean.  And  yet  there  is  a  Baraitha, 

Whether  he  does  it  with  intention  or  not,  his  hands  are  clean. 
R.  Nachman  said,  There  is  no  difficulty.     The  one9  has  to  do  with 
19  a  common  food,  the  other10  with  tithe. 

And  what  is  your  authority  for  saying11  that  common  food13  does 
Chullin       not  want  intention  %  Because  there  is  a  canonical  Mishnah, 

'  '.  If  a  wave  of  water,  which  is  let  loose  and  contains  forty  seahs,  falls 
upon  a  man  or  upon  vessels,  they  are  clean.  For  it  teaches  that  a 
man  is  like  vessels.  As  vessels  have  no  intention,  so  a  man  has  "  no 
intention.  But  whence  do  you  gather  that  he  has  no  intention  1 

Perhaps  we  are  dealing  with  the  case  of  a  man  sitting  and  watching 

I  Lit.,  prohibited  in  (the  case  of)  tithe. 
-  Where  washing  of  hands  is  required. 

3  Where  it  is  not  required. 

4  Lit.,  seizes. 

5  A  colleague  of  Hunna.     For  the  latter  see  p.  11,  note  6. 

II  Lit.,  "  is  puffed  up  in  spirit,"  and  is  proud  of  it,  in  a  word,  priggish. 

7  As  a  religious  act. 

8  Dipping  the  hands  implied  a  higber  degree  of  purification  than  washing. 
8  i.e.,  the  latter. 

10  i.e.,  the  former. 

11  Lit.,  Whence  dost  thou  say? 
13  i.e.,  tbe  washing  for  it. 

13  i.e.,  need  have. 


CHAGIGAH.  109 

when  the  wave  shall  be  let  loose.    And '  vessels  are  like  a  man.    As  19  a,  i.  7. 

a  man  utters  his  intention,  so  in  the  case  of  vessels  persons  exercise 

intention  for  them.  And  when  thou  sayest,  It  is  the  case  of 

a  man  sitting  and  watching,  what  is  the  good  of  the  story,  for  in 

that  case  he  has  an  intention]  Thou  mightest  have  thought, 

It  is  to  set  a  limit ".     Perhaps  otherwise  he  would  have  gone  to  dip 

himself  in  a  collection3  of  stagnant  rain-water.     Thus  also  we  limit 

it  to  the  first  fall,  on  account  of  the  second4  being  unlawful.     "We 

learn  from  this  that  we  are  not  to  limit  it.  And  what  is  your 

authority  for  saying 5  that  men  do  not  dip  in  the  second  fall  1 

Because  there  is  a  Baraitha,  viz.,  Men  dip  in  the  first,  but  do  not 

dip  in  the  second,  that  they  may  not  dip  in  the  air.  But  we 

also  learn  it6   hence,  for  there  is  a  canonical   Mishnah,  If  fruits  Makhshi- 

have  fallen  into  the  midst  of  a  reservoir  of  water,  and  if  one  whose 

hands  are  unclean  should  reach  out  and  lay  hold  of  them,  his  hands 

are  clean,  and  the  fruits  are  clean  7.    But  if  lie  did  this  that  he  might 

wash  his  hands,  his  hands  are  clean,  but  the  fruits  are  unclean8. 

Rabbah  put  this  question  to  R.  Nachman,  Thou  saidst,  He  who 
dips  for  common  food  and  has  credit  for  common  food,  is  forbidden 
tithe.  If  he  claims  credit,  he  has  it ;  if  he  does  not  claim  credit, 
he  has  it  not9.  Nay,  but  it  means,  Although  he  has  credit  for 
common  food,  he   is  forbidden  tithe.  He  put  this   further 

1  Suggested  as  an  equally  probable  way  of  explaining  the  collocation  of 
"man"  and  "vessels"  in  the  Mishnah  just  quoted. 

8  By  making  it  necessary  that  he  should  dip  himself  in  running  water 
containing  not  less  than  -10  seahs. 

3  Rashi  reads  nvHn.     The  word  may  be  connected  with  vSup. 

4  The  word  D'S'S,  translated  above  "second,"  but  literally  stones  (some- 
times, however,  a  tent  or  baldacehino),  is  here  explained  to  mean,  the  falling 
water,  which  after  the  first  rush  is  broken  up  into  a  number  of  small,  quickly 
moving  drops  (likened  to  stones),  and  thus  not  sufficient  to  guarantee  cleansing. 

5  See  p.  108,  note  11. 

6  That  intention  is  not  required. 

7  On  the  principle  that  intention  is  not  required.  "Are  clean:"  lit.,  do 
not  (come  under  the  rule),  If  there  shall  be  put  (water  upon  fruit,  it  shall  be 
unclean). 

8  As  having  been  wet,  and  then  drawn  out  by  one  who,  while  exercising 
intention,  did  not  exercise  it  on  the  fruits,  but  only  on  the  washing  of  his  hands. 

9  He  would  say,  Thus  to  make  dipping  and  having  credit  for  it  to  be  two 
distinct  things  (as  though  the  first  were  possible  without  the  second)  is  at 
variance  with  the  general  principle  that  a  person's  own  word  is  to  be  taken  in 
such  matters. 


110  CHAGICxAH. 

19  a,  i.  27.  question  to  him,  There  is  a  Mishnah  as  follows,  If  he  have  dipped 
and  have  not  got  credit  for  it,  it  is  as  though  he  had  not  dipped f.  Do 
you  think  it  means,  that  it  is  as  though  he  had  not  dipped?  Cer- 

tainly not,  but  it  means  that  it  is,  as  though  he  had  not  dipped  for 
tithe.  But  the  case  supposed  is  that  of  one  who  has  dipped  for 
common  food.     He  considered  and  brought  this  refutation. 

He2  went  out  and  speculated  and  found  that  there  is  a  Baraitha, 
viz.,  If  a  man  have  dipped  and  have  not  credit,  he  is  forbidden  tithe, 
but  is  free  for  common  food.  R.  Eliezer  said,  If  he  have  dipped 

and  gone  up,  he  may  hold  himself  fit  for  any  thing  that  he  desires. 
But  they3  reply,  If,  while  he  had  still  one  foot  in  the  water, 
lie  considered  himself  fit4  for  a  smaller  thing,  lie  may  consider 
himself  fit  for  a  greater  thing;  if  he  had  gone  up,  he  may  not  any 
more  consider  himself  fit.  Don't  you  think  that  this  means,  that 

he  may  not  consider  himself  fit  for  any  thing  at  all?  No;  while 

he  had  still  one  foot  in  the  water,  although  he  considered  himself 
fit  for  a  smaller  thing  only,  he  may  consider  himself  fit  for  a  greater 
tiling;  if  he  have  gone  up,  then,  if  he  did  not  think  of  himself  as  fit 
for  any  particular  thing,  he  may  consider  himself  as  fit,  but  if  he  did 
think  of  himself  as  fit  for  a  smaller  thing,  lie  may  not  consider 
himself  as  fit  for  a  greater  thing.  Who  is  the  Mishnah  teacher' 

who   says,   While   he   had  still   one    foot  in   the  water?  R. 

Mikvaoth,  P'dath  says,  It  is  R.  Jehudah,  for  there  is  a  canonical  Mishnah, 
If  a  collection  of  water  is  measured,  and  there  are  in  it  exactly 
forty  seahs,  and  two  men  go  down  and  dip  one  after  the  other, 
the  first  is  clean,  and  the  second  is  unclean.  R.  Jehudah  said, 
If  the  feet  of  the  first  are  still  in  contact  with  the  water,  the 
second  also  is  clean.  R.  Nachman  said  that  Rabbah  bar  Abuali 
said,  There  is  a  disagreement  on  the  point  among  the  weighty  sayings 
of  our  Rabbis,  but,  if  it  is  a  case  of  passing  from  uncleanness  to 
cleanness,  all  agree  that  the  second  also  is  unclean,  and  this  is  the 
opinion  of  R.  P'dath.  There  are  some  who  say  that  R.  Nach- 

man said,  that  Rabbah  bar  Abuah  said,  There  is  a  disagreement 
as  regards  passing  from  uncleanness  to  cleanness,  but  among  the 
weighty  sayings  of  our  Rabbis  all  agree  that  the  second  also  is  clean. 
And  here  there  is  a   divergence  from  R.  P'dath.  Ola    said, 

1  p.  106.  -  The  Talmudic  teacher. 

'  The  Gemaric  teachers.  4  Lit.,  had  credit. 

6  For  all  statements,  if  they  are  to  be  of  any  value,  must  in  the  Bud  1«' 
deduced  from  a  Mishnah,  and  the  Mishnah  from  the  Bible. 


CHAGIGAH.  Ill 

They1  asked  this  question  of  R.  Jochanan,  According  to  R.  Je-  19  a,  ii.  21. 
hudah  how  is  it2  as  regards  dipping  needles  and  forks  on  the  head 
of  the  first?  Is  there  the  case  of  draw  and  go  down3  according 
to  R.  Jehudah?  and  is  there  not  the  case  of  draw  and  go  up  ac- 
cording to  him4!  or  perhaps  there  is  also  the  case  of  draw  and 
go  up  according  to  him.  He  said  to  him,  This  is  an  old  story. 

There  are,  suppose,  three  depressions  in  the  bed  of  a  stream,  the 
upper  and  the  lower  and  the  middle  one.  The  upper  and  the  lower 
are  each  of  the  size  of  twenty  seahs,  and  the  middle  one  of  forty 
seahs,  and  ■  collection5  of  stagnant  rain-water  stretches  between 
them6]  R.  Jehudah  said,  Meir  used  to  say,  A  man  may  dip  in  the 
upper  one7.  And  yet  there  is  a  Baraitha,  viz.,  R.  Jehudah  says, 
Meir  used  to  say,  A  man  may  dip  in  the  upper  one,  but  Is  say  in  19  b 
the  lower  one  and  not  in  the  upper  one.  He  said  to  him,  If 

it  be  a  Baraitha,  I  withdraw  my  remark9. 

He  that  dips  for  common  food  and  has  credit  for  common  food, 
etc?0     According  to  whom  does  our  Mishnah  run"?  It  is  a 

saying  of  our  Rabbis 12,  for  they  make  a  distinction  between  common 
food  and  tithes.  But  against  this  view  let  me  quote  the  latter 

part  of  the  Mishnah,  The  garments  of  a  common  person  are  defiled 
by  pressure  for  Pharisees;  the  garment*  of  Pharisees  are  defiled  by 
pressure  for  those  timt  eat  heave-offering13.      This  is"  in  accordance 

1  The  men  of  the  Academy. 

2  The  law. 

3  If  any  one  has  not  less  than  forty  seahs  of  water  falling  on  him,  and  it 
goes  on  to  some  one  below  him,  the  lower  person  (on  Jehudah's  principle  that 
cases  of  "draw  and  go  down"  are  valid)  receives  the  blessing  also.  If  "draw 
and  go  up"  is  valid,  then  in  the  case  above  adduced  the  needles  and  forks 
may  receive  the  cleansing. 

4  If  '"draw  and  go  up"  holds,  "draw  and  go  down"  must  also  hold,  for 
common  experience  teaches  the  latter  to  be  true. 

5  See  p.  109,  note  3. 

6  The  middle  pool,  being  stagnant,  cannot  be  used  as  a  religious  bath. 

7  On  the  principle  of  "draw  and  go  up." 

8  As  admitting  only  the  principle  of  "  draw  and  go  down." 

9  Lit.,  If  it  be  a  Baraitha,  it  is  a  Baraitha. 

10  Not  an  accurate  quotation.     See  for  the  words  of  the  Mishnah  p.  106. 
»  Lit.,  Who  teach  this? 

12  Unnamed,  the  "  wise  men  "  so  often  quoted.     See  p.  59,  note  4. 

u  We  should  have  expected,  if  this  part  is  to  agree  with  the  earlier  part,  that 
tithe  would  have  come  in  (between  Pharisees  and  heave-offering)  as  one  term  of 
the  series.     To  insert  it  is  in  fact  the  solution  of  Acha  bar  Ada.     See  below. 

14  Lit.,  They  go. 


112  CHAGIGAH. 

19  b,  i.  8.  with  R.  Meir,  who  says,  Common  food  and  tithe  are  exactly  the 
same.  Then  is  our  conclusion  to  be  that  the  former  part  is  the 

teaching  of  our  Rabbis,  and  the  latter  part  that  of  R.  Meir? 
Yes,  the  former  part  is  the  teaching  of  our  Rabbis,  and  the  latter 
part  that  of  R.  Meir.  Rab  Acha  bar  Ada1  teaches  in  the  latter 
part  five  orders2,  and  establishes  it  all  according  to  our  Rabbis. 
Rab  Mari  said,  Learn  from  this  that  common  food  which  is 
treated  with  observance  of  the  laws  of  purification  belonging  to 
20  a  hallowed  things,   is   like  hallowed  things.  Wherefore  ?     Is  it 

because  he  does  not  include  it3  among  the  orders?  No;  for  perhaps 
this  is  the  reason  that  he  does  not  include  it  among  the  orders,  that, 
if  it  were  likened  to  heave-offering,  behold,  we  have  been  already 
taught  about  heave-offering,  and  if  it  were  likened  to  common 
food,  behold,  we  have  been  already  taught  about  common  food,  for 
there  is  a  Baraitha4,  viz.,  common  food  which  is  treated  with  ob- 
servance of  the  laws  of  purification  belonging  to  hallowed  things, 
behold,  it  is  nevertheless  as  common  food.  R.  El'azar  in  the 

name  of  R.  Zadok  says,  Behold  it  is  as  heave-offering. 

But  observe  what  we  learn  from  the  latter  part  of  the  Mishnah. 
Jose  ben  Joezer  was  pious  and  in  the  priesthood,  and  yet  his  apron 
was  defiled  by  pressure  for  those  that  partake  of  hallowed  things.  Jo- 
chanan  ben  Gudgodah  was  one  who  ate  his  ordinary  food  all  his 
days  with  observance  of  the  laws  of  purif  cation  which  belong  to 
hallowed  things,  and  yet  his  apron  was  defiled  by  pressure  for 
tlvose   that  partake   of  sin   offering.  Of   sin-offering,   yes;    of 

hallowed  things,  no.  Wherefore  he5  considered,  Common  food 
which  is  treated  with  observance  of  the  laws  of  purification  belong- 
ing to  hallowed  things  is  like  hallowed  things.  R.  Jonathan  ben 
El'azar  said,  A  man's  neckcloth  has  fallen  from  him.  He  says  to  his 
neighbour,  Give  it  to  me,  and  uncleanness  is  communicated0  to  him. 

1  A  disciple  of  Eab,  and  a  very  old  man  in  the  time  of  Rabba.  See 
Juch.  107  b. 

2  He  in  fact  substitutes  a  different  form  of  Mishnab,  one  including  five 
(and  not  only  four)  degrees,  and  thus  solves  the  difficulty.  The  five  are, 
Pharisees,  tlwse  who  eat  tithe,  those  who  eat  heave-offering,  those  who  eat 
hallowed  things,  those  who  puiify  themselves  with  the  ashes  of  the  sin-offering. 

3  The  ordinary  food. 

4  |3n  of  the  Heb.  text,  meaning,  There  -in  a  canonical  Mishnah,  must,  as  the 
margin  of  the  Lemberg  text  points  out,  be  an  error  for  &03J1,  There  is  a 
Baraitha. 

5  The  Mishnah  teacher.  6  Lit.,  given. 


CHAGIGAH.  113 

R.  Jonathan  ben  Amram  said,  A  man's  Sabbath  clothes  have  20  a,  i.  17. 
been  exchanged  for  his  common  clothes,  and  he  has  put  them1  on; 
they  are  unclean2.  R.  El'azar  bar  Zadok3  said,  There  was  the  case 
of  two  women,  companions,  whose  clothes  were  exchanged  at  the 
baths,  and  the  matter  came  before  R.  Eliezer  and  he  pronounced 
them  unclean.  R   Oshaia  objects  to  him,  But  regard  it  thus. 

It  follows  that  if  a  man  stretch  out  his  hand  to  a  basket  to  take 
a  piece  of  wheaten  bread,  and  there  come  into  his  hand  a  piece  of 
barley  bread,  in  this  case  also  he  is  made  unclean4.  And  if  thou 
sayest,  Yes,  in  this  case  also;  but  yet  there  is  a  Baraitha,  viz.,  He 
that  guards  the  cask,  presuming  that  it  is  wine,  and  it  is  found 
to  be  a  cask  of  oil — it  is  clean  so  far  as  not  to  cause  uncleanness. 
But  granting  that5,  let  me  point  out  the  last  words6.  But 
it  is  forbidden  to  be  eaten.  "Wherefore  R.  Jeremiah  said,  This  is 
the  case  of  one  who  says,  I  have  guarded  it  as  regards  unclean- 
ness, but  not  as  regards  separation.  And  what  is  the  meaning 
of  this  securing  in  a  half  and  half  way7?  There  is  such  a  thing, 
and  yet  there  is  a  Baraitha,  If  a  man  stretches  out  his  hand  into 
a  basket,  and  the  basket  is  upon  his  shoulder,  and  the  scraper8  is 
inside  the  basket,  and  it9  is  in  his  mind  as  regards  the  basket,  but 
is  not  in  his  mind  as  regards  the  scraper,  the  basket  is  clean  but  the 
scraper  is  unclean.  The  basket  is  clean,  you  say.  Does  not  the 
scraper  make  the  basket  unclean?  No;  for  one  vessel  does  not 
make  another  vessel  unclean,  but  it  may  make  unclean  what  is  in 
the  basket.  Rabena  said,  This  is  the  case  of  one  who  says,  I  have 
guarded  it  as  regards  its  uncleanness,  but  not  as  regards  its  separa- 
tion. 

On  all  sides  there  is  a  difficulty.    And  again  Rabbah  bar  Abuah 
objects,  There  is  the  case  of  a  certain  woman   who  went  before 

1  The  latter. 

2  Owing  to  the  probability  that  they  have  contracted  some   uncleanness, 
from  the  comparative  want  of  care  which  he  would  take  of  them. 

3  Flourished  about  a.d.  250.     See  Wolf,  ii.  869. 

4  Because  the  barley  bread  may  have  been  unclean.     For,  as  he  did  not 
intend  to  touch  it,  he  will  not  have  taken  proper  precautions. 

5  TDPt3?l,  lit.,  Let  it  be  according  to  your  taste. 

6  viz.,  "clean,  so  far  as  not  to  cause  uncleanness." 

7  Lit.,  in  part. 

8  nSiaO'  a  shovel,  or  instrument  for  dividing  cakes  of  figs.    But  see  Buxt. 
p.  482  for  other  senses. 

9  Purity. 

S.   CH.  8 


114  CHAGIGAH. 

20  a,  ii.  3.  R.  Ishmael  and  said  to  him,  Rabbi,  I  wove  this  garment  in  accord- 
ance with  the  laws  of  purity,  but  it  was  not  in  my  mind  to  guard 
it  in  purity.  But  in  the  course  of  the  minute  enquiries  which 
R.  Ishmael  was  making,  she  said  to  him,  Rabbi,  a  woman  in  a  con- 
dition of  ceremonial  uncleanness  pulled  at  the  cord  along  with  me. 
R.  Ishmael  said,  How  great  are  the  words  of  the  wise  which  they 
have  spoken,  viz.,  If  it  is  in  one's  mind  to  guard  it,  it  is  clean; 
if  it  is  not  in  one's  mind  to  guard  it,  it  is  unclean.  Again,  there  is 
the  case  of  a  certain  woman,  who  went  before  R.  Ishmael  and  said 
to  him,  Rabbi,  I  wove  this  cloth  in  accordance  with  the  laws  of 
purity,  but  it  was  not  in  my  mind  to  guard  it.  But  in  the  course  of 
the  minute  enquiries  which  R.  Ishmael  was  making,  she  said  to  him, 
Rabbi,  my  thread  broke,  and  I  fastened  it  with  my  mouth1.  R.  Ish- 
mael said,  How  great  are  the  words  of  the  wise  which  they  have 
spoken,  viz.,  If  it  is  in  one's  mind  to  guard  it,  it  is  clean ;  if  it  is  not 
in  one's  mind  to  guard  it,  it  is  unclean. 

It  is  all  right  as  regards  R.  El'azar  son  of  R.  Zadok.  For 
we  may  observe  that  each  woman  says,  My  neighbour  is  wife  of 
a  common  person,  and  she  turns  her  attention  from  her2.  It  is 
all  right  as  regards  R.  Jonathan  ben  Amram  also.  For  we  may 
observe  that  inasmuch  as  a  man  pays  great  attention  to  his  Sabbath 
clothes,  he  has  taken  his  thoughts  from  the  others3.  But  as  to 
R.  Jonathan  ben  El'azar,  we  may  observe  that  a  man  will  pay4 
attention  to  the  hands  of  his  neighbour.  R.  Jochanan  said,  It 

may  be  presumed  that  no  man  attends  to  what  is  in  the  hand  of  his 
20b  neighbour?  Does  he  not?     And  yet  there  is  a  Baraitha,  viz., 

Behold,  a  man's5  muleteers  and  his  workmen  are  laden  with  clean 
things  ;  although  he6  is  distant  from  them  more  than  a  mile7,  his 
clean  things  are  still  clean  j  but  if  he  say  to  them,  Go  and  I  will 
come  after  you,  then  when  they  are  out  of  his  sight",  his  clean  things 

1  Though  herself  ceremonially  clean,  she  had,  or  might  have  had,  some 
spittle  in  her  mouth,  remaining  from  the  time  before  she  had  cleansed  herself. 

2  As  hopeless ;  whereas,  if  she  had  thought  that  her  neighbour  might  be 
carefully  trained  in  purity,  she  would  have  watched  her,  lest  either  of  them 
should  contract  uncleanness.  The  general  principle  is,  that,  if  the  thoughts 
are  withdrawn  from  the  matter,  the  danger  of  impurity  at  once  supervenes. 

3  The  common  ones. 

4  T2JJ3  is  either  3rd  sing.  (3  for  *  as  in  Syriac),  or  1st  plural. 

5  Lit.,  his.  6  The  owner. 

7  rti,  millia  (passu um). 

8  Lit.,  when  his  eyes  are  hidden  from  them. 


CHAGIGAH.  115 

become  unclean.  How  is  the  inconsistency  in  this  Baraitha  to  20  b,  i.  6. 

be  explained1?     R.  Isaac  Naphcha*  said,  The  earlier  part  means, 
when  he  cleanses  his  muleteers  and  his  workmen.  Therefore, 

if  so,  the  latter  part  should  also  refer  to  the  same.  No ;  for  a 

common  person  is  not  careful  as  regards  touching  his  neighbour. 
But,  if  so,  this  would  hold  good  for  the  beginning  also.  Per- 

haps it  may  mean,  when  he  comes  to  them  by  some  by-way3. 
But,  if  so,  this  would  hold  good  for  the  latter  part  also.  Nay ; 

but  the  true  explanation  is,  "When  he  said  to  them,  Go  and  I  will 
come  after  you,  their  minds  were  set  completely  at  rest4. 

May  our  return  be  to  thee,  " Men  are  not  to  expound,  etc.5" 


J  pie 

MlSHNAH. 

III.  (1)  Weightier  rules  hold  in  hallowed  things6  than  in  a 
heave-offering7;  for  we  may  cleanse8  vessels  in  the  midst  of  vessels 
for  a  heave-offering  but  not  for  hallowed  things9.     The  outsides 

1  Lit.,  How  does  the  beginning  differ?  how  does  the  end  differ? 
*  Naphcha,  i.e.,  the  blacksmith.    For  this  word  as  title  of  a  Rabbi  see  p.  11, 
note  7. 

3  Lit. ,  by  a  crooked  way. 

4  They  felt  that  he  was  likely  to  leave  them  to  themselves,  and  so  became 
careless. 

5  See  p.  55,  note  2. 

6  Kodesh  (CHp),  translated  as  above  in  Deut.  xxvi.  13,  is  the  technical  name 
for  that  which  is  subjected  to  the  most  solemn  form  of  dedication  to  God. 
Houses,  vessels,  food,  etc.,  may  be  thus  dedicated.  In  the  last-named  case  only 
a  priest  can  partake  of  that  which  is  thus  offered. 

7  The  heave-offering  was  that  which  the  Israelite  had  to  present  from  his  corn 
to  the  priest,  and  the  latter  alone  was  allowed  to  partake  of  it.  See  Numb.  xv. 
18 — 21.  The  amount  is  not  fixed  in  the  Law,  but  the  Rabbinic  rule  (Mishnah, 
T'rumoth,  iv.  3)  was  that  from  the  40th  to  the  60th  part  should  be  paid  accord- 
ing to  the  liberality  of  the  giver.  A  further  point  of  difference  between  heave- 
offering  and  hallowed  things  was  that  the  former  could  be  eaten  throughout 
Palestine,  the  latter  in  Jerusalem  only. 

8  Lit.,  dip. 

9  e.g.,  the  ceremonial  cleansing  of  cups  in  a  basket  need  not  in  the  former 
case,  but  must  in  the  latter,  be  performed  separately  from  the  cleansing  of  the 
basket  itself. 

8—2 


116  CHAGIGAH. 

20  b,  ii.  1.  and  the  inside  and  the  place  for  laying  hold  are  reckoned  as 
distinct1  in  the  heave-offering  but  not  in  the  hallowed  things.  He 
that  takes  up  that  which  has  been  made  unclean  by  pressure2 
may  offer  the  heave-offering  but  not  the  hallowed  things.  The 
garments  of  those  that  eat  the  heave- offering  are  unclean 
through  pressure  with  regard  to  hallowed  things.  The  manner 
of  the  heave-offering  is  not  as  the  manner  of  the  hallowed  things. 
For  in  the  case  of  hallowed  things  one  loosens  a  knot  and  wipes3 
and  cleanses  and  afterwards  ties  up  again,  but  in  the  case  of  a 
heave-offering  he  ties  up  and  afterwards  cleanses4. 

(2)  Vessels  finished  in  purity5  need  cleansing  for  hallowed 
things,  but  not  for  a  heave-offering.  The  vessel  includes 
what  is  within  it6  for  hallowed  things,  but  not  for  heave- 
offering. 

The  unclean  in  the  fourth  degree7  in  the  case  of  hallowed 
things  is  disqualified,  but  in  the  third  degree  in  the  case  of 
heave-offering. 

And  in  the  case  of  heave-offering,  though  one  of  his 8  hands 
be  unclean,  its  fellow  is  clean ;  but  in  the  case  of  hallowed 
things,  both  are  to  be  cleansed ;  for  the  hand  makes  its  fellow 
unclean  in  the  case  of  hallowed  things,  but  not  in  the  case  of 
heave-offering. 

1  i.e.,  each  of  the  parts  is  for  this  purpose  considered  a  separate  vessel,  so 
that,  if  ceremonially  clean,  it  may  be  used,  even  if  the  other  parts  here 
specified  be  unclean. 

2  e.g.,  a  boot  worn  by  one  who  has  a  flux.     See  Lev.  xv.  4,  sqq. 

3  The  primary  sense  of  the  original  word  is,  to  remove  by  the  warmth  of  the 
sun's  rays. 

4  In  the  case  of  hallowed  things,  every  thing,  whether  garments  or  otherwise, 
between  the  running  water  and  the  person's  body,  must  be  removed,  tbat  the 
cleansing  may  be  complete.     It  is  not  so  in  the  case  of  the  heave-offering. 

5  i.e.,  under  conditions  which  have  carefully  precluded  ceremonial  un- 
cleanness. 

6  i.e.,  If  a  vessel  contains  others  within  it,  and  has  become  ceremonially 
unclean,  its  uncleanness  involves  uncleanness  to  the  contained  vessels,  when 
hallowed  things  are  concerned,  but  not,  when  it  is  only  a  case  of  heave-offering. 

7  That  which  is  the  original  source  of  the  uncleanness  is  called  parent  of 
uncleanness  (HND-ltSn  2$$),  that  which  comes  next,  second  as  regard*  un- 
cleanness (nKp-1t3n  s2&),  and  so  on. 

8  The  man's. 


CHAGIGAH.  117 

(3)     Men   may  eat   dry1  food   with   ceremonially   unclean  20  b,  ii.  16. 
hands  in  the  case  of  heave-offering,  but  not  in  the  case  of 
hallowed  things. 

He  who  is  in  deep  mourning2  and  he  who  lacks  atonement3,  2ia 
needs  cleansing  for  the  hallowed  things,  but  not  for  the  heave- 
offering. 

Gemara. 

Iii  hallowed  tilings.  What  is  the  reason  of  the  prohibi- 
tion ?  R.  Ela  said,  Because  the  weight  of  the  vessel  inter- 
poses. But  seeing  that  in  a  later  case  it  is  on  account  of  the 
interposition,  the  first  case  cannot  be  on  account  of  an  interposition4. 
For  we  are  taught  in  the  later  case,  And 5  tlie  manner  of  the  heave- 
offering  is  not  as  tlte  manner  of  the  hallowed  things.  For  in  the  case 
of  hallowed  things  one  looses  a  knot  and  loipes  and  cleanses  and  after- 
words lies  up  again,  but  in  the  case  of  a  /teave-offering  he  ties  up  and 
afterwards  cleanses.  Nay,  but  both  the  earlier  and  later  cases 
are  because  of  interposition,  and  it  was  necessary  that  they  should 
be  separately  mentioned,  for  if  he  had  taught  us  the  first  only, 
I  should  say,  This  is  the  reason  for  the  prohibition  with  reference  to 
the  hallowed  things,  viz.,  because  of  the  vessel's  weight,  which  actually 
exists.     But  in  the  latter  case,  where  the  vessel's  weight  is  not  an 

1  Lit.,  wiped  (see  p.  116,  note  3),  but  the  word  ia  also  used  to  describe  such 
fruits  as  are  in  their  nature  dry,  such  as  apples  or  gooseberries,  as  opposed  to 
strawberries  or  raspberries.  It  should  be  noted  that  the  first  '^DN  (j^a'lK)  ia 
the  participle,  the  second  ( |^21S)  a  substantive,  food. 

-  The  original  word  Onen  ( |31X )  denotes  a  person  who  has  one  of  his  seven 
nearest  relations  (father,  mother,  husband  or  wife,  brother,  sister,  son,  daughter) 
lying  still  unburied.  Cf.  Deut.  xxvi.  14,  "I  have  not  eaten  thereof  [of  the 
hallowed  things,  Kodesh,  v.  13]  in  my  mourning,"  where  the  Heb.  has  a 
substantive  from  the  same  root  as  the  word  in  the  text.  An  Abel  (^1X)  on  the 
other  hand  was  one  with  whom  this  stage  of  mourning  is  passed. 

3  The  person  who  has  done  all  that  is  necessary  for  his  cleansing,  except  to 
present  his  offerings.  These  however  cannot  legally  be  brought  till  the  next 
day.  During  the  night  he  is  not  technically  unclean,  nor  yet  clean,  and  the 
intermediate  state  in  which  he  finds  himself  is  described  by  the  phrase 
above  translated  "lacks  atonement." 

4  For  otherwise  there  would  be  tautology. 

5  The  "  And  "  does  not  occur  in  the  actual  Mishnah.  For  other  instances  of 
slight  deviations  of  this  kind,  see  p.  15,  note  1,  and  elsewhere. 


118  CHAGIGAH. 

21  a,  ii.  13.  element1,  I  should  say,  In  regard  to  hallowed  things  also  there  is  in 
this  case  no  disqualifying  interposition.  And  if  he  had  taught  us  the 
latter  only,  I  should  say,  This  is  the  reason  for  the  prohibition  with 
reference  to  hallowed  things,  because  a  knot2  in  water  is  drawn 
21b  tighter3,  while  in  the  former  case  the  water  makes  the  vessel  to 
swim4,  and  so  there  is  no  interposition.  Thus  it  was  necessary  that 
they  should  be  separately  mentioned.  Rabbi5  Ela  is  consistent 

with  himself*.  For  R.  Ela  said  that  R.  Chanina  bar  Papa  said,  Ten 
degrees  of  superior  excellence  are  taught  here.  The  first  five  refer 
alike  to  hallowed  things,  and  to  ordinary  things7  which  are  treated 
with  observance  of  the  laws  of  purification  belonging  to  hallowed 
things8;  the  later  refer  to  hallowed  things,  but  not  to  ordinary  things, 
which  are  treated  with  observance  of  the  laws  of  purification  belong- 
ing to  hallowed  things.  What  is  the  reason  1  Because  the  former 
five  involve  an  essential  impurity  arising  out  of  the  Law,  our  Rabbis 
have  decided  that  they  apply  as  well  to  hallowed  things,  as  to 
ordinary  things  which  are  treated  with  observance  of  the  laws 
of  purification  belonging  to  hallowed  things.  Because  the  later 
ones  involve  no  essential  impurity  arising  out  of  the  Law,  our 
Rabbis  have  decided  that  they  apply  to  hallowed  things;  but  to 
ordinary  things  which  are  treated  with  observance  of  the  laws  of 
purification  belonging  to  hallowed  things  our  Rabbis  have  decided 
that  they  do  not  apply. 


1  For  here  they  are  not  one  within  another,  but  are  strung  together. 
■  VTffl>.     The  Talmudic  root  1t2p  is  equivalent  to  the  Biblical  Heb.  "l£>p,  to 
bind. 

3  p^n^p  ^'nn&jt,  the  Ithpe'el  infin.  followed  by  the  participle  (  =  present 
tense)  of  the  same  voice.     See  Luzzatto,  pp.  90,  91. 

4  IBpD  V.i3j?S  The  Aphel  infin.  followed  by  the  participle  of  the  same  voice, 
which  part  of  the  verb  in  this  kind  of  Hebrew,  often,  as  here,  takes  in  the 
plural  the  termination  (3rd  pi.  1=pure  Heb.  -1)  of  the  verb  and  not  of  the  noun. 
See  Luzzatto,  pp.  92,  96. 

5  The  application  of  the  title  Rabbi  to  Ela  seems  at  first  to  violate  the  rule 
that  it  should  be  confined  to  Western  (  =  Palestinian)  teachers  (see  p.  26,  note  2). 
Ela  however,  although  a  Babylonian,  had  gone  to  Palestine  and  been  ordained 
there. 

K  Lit.,  is  according  to  his  reason. 

7  Lit.,  profane. 

8  e.g.,  a  person  descended  from  Aaron,  though  only  by  the  female  line,  might 
desire  to  lay  upon  himself  and  his  household  the  same  restrictions  with  regard 
to  food  as  did  a  priest. 


CHAGIGAH.  119 

Raba1  said,  Since  the  later  portion  of  the  Mishnah  is  on  account  21  b,  ii.  2. 
of  interposition,  the  former  is  not  on  account  of  interposition.  But 
in  the  former  one  this  is  the  reason.  It  is  a  precaution,  in  order  that 
needles  and  pipes  should  not  be  dipped  in  a  vessel,  the  mouth  of  which 
is  not  of  the  size  of  the  pipe  of  a  wine-skin  bottle.  For  there  is  a 
canonical  Mishnah,  viz.,  The  communication  between*  religious  baths  Mikvaoth. 
must  be  as  the  pipe  of  a  wine-skin  as  regards  its  thickness,  and  with  "•  ' 
an  area  of  the  size  of  two  fingers  making  a  complete  revolution. 
He  bethinks  himself,  This  is  like  that  which  R.  Nachman  said  that 
Rabbah  bar  Abuah  said,  viz.,  Eleven  3  features  of  superior  excellence 
are  taught  here.  The  hist  six  refer  alike  to  hallowed  things  and  to 
ordinary  things  which  are  treated  with  observance  of  the  laws  of 
purification  belonging  to  hallowed  things.  The  later  ones  refer  to 
hallowed  things,  but  not  to  ordinary  things  which  are  treated  with 
observance  of  the  laws  of  purification  belonging  to  hallowed  things. 
"What  real  difference4  is  there  between  what  Raba  and  what 
R.    Ela    says]  There  is   this   difference   between   them.     In 

the  case  of  a  basket  and  a  wine-strainer  which  are  tilled  with  vessels 
and  cleansed,  according  to  the  one5  who  says,  The  prohibition  is 
because  of  interposition,  there  is  an  interposition;  but  according 
to  the  one6  who  says,  The  prohibition  is  for  a  precaution,  lest 
haply  needles  and  pipes  should  be  dipped  in  a  vessel,  the  mouth 
of  which  is  not  of  the  size  of  the  pipe  of  a  wine-skin,  the  answer 
is,  there  is  no  basket  or  wine-strainer  the  mouth  of  which  is  not 
of  the  size  of  the  pipe  of  a  wine-skin.  And  Raba  has  acted 

consistently  with  himself7;  for  Raba  said,  In  the  case  of  a  basket 
and  wine-strainer,  which  are  filled  with  vessels  and  dipped,  all 
are  clean ;  but  in  the  case  of  a  bath,  which  is  divided  by  a  basket 
or  wine-strainer,  he  who  seeks  to  cleanse  there — the  cleansing  avails 

1  He  was  a  pupil  of  R.  Joseph  (for  whom  see  p.  17,  note  5)  and  is  to  be 
distinguished  from  Rabba  (see  p.  4,  note  3).  There  is  a  long  account  of  Raba  in 
Juch.  p.  182  o. 

2  Lit.,  mixings  of. 

3  The  clause,  The  manner  of  the  heave-offering  is  not  as  the  manner  of  the 
hallowed  things,  may  or  may  not  be  taken  as  one  of  the  "  features."  Hence  the 
difference  between  Rabbah  bar  Abuah's  reckoning  and  that  of  Chaninah  bar 
Papa  (p.  118). 

*  Those  who  despised  Rabbinic  discussions  used  to  say  contemptuously, 
After  all  their  debates  they  have  not  succeeded  in  making  it  lawful  to  eat  a 
raven  or  unlawful  to  eat  a  pigeon. 

5  viz.,  Ela.  e  yiz^  Raba. 

7  Lit. ,  has  gone  according  to  his  reason. 


120  OHAGIGAH. 

22  a,  i.  18.  him  nought,  for  lo,  all  the  earth  is  trembling1,  and  we  require  that 
there  should  be  forty  seahs  of  water  in  one  place.  And  these 

words  refer  to  a  clean  vessel,  but  in  the  case  of  an  unclean  vessel, 
seeing  that  the  cleansing  has  gone  up  over  the  whole  surface  of  the 
vessel,  it  has  gone  up  also  over  the  vessels  which  are  in  it2.     For 
Mikvaoth    there  is  a  canonical  Mishnah,    viz.,   Vessels  which   are  filled  with 
vi.  2.  vessels   and  are  dipped,   lo,  these  are  clean,    and  if  they  are  not 

dipped,  the  mingled  waters  must  reach  that  amount  of  mingling 
which  takes  place  by  means  of  a  communication  as  large  as  the  pipe  of 
a  wine-skin.  How  is  it  that  it  says,  And  if  they  are  not  clipped? 

This  is  the  meaning,  viz.,  And  if  it  is  not  necessary  to  dip  them3,  still 
the  mingled  waters  must  reach  that  amount  of  mingling  which  takes 
place  by  means  of  a  communication  as  large  as  the  pipe  of  a  wine- 
skin. And  lo,  as  regards  the  sayings  of  Raba  and  R.  Ela,  they 
are  the  subject  of  a  Baraitha.  For  there  is  a  Baraitha4,  A  basket  and 
a  wine-strainer  which  are  filled  with  vessels  and  are  dipped  are  clean 
as  well  for  hallowed  things  as  for  a  heave-offering.  Abba  Saul b  says, 
For  a  heave-offering,  but  not  for  hallowed  things6.  If  so,  then 
is  not  a  heave-offering  also  invalid  ?  No,  for  to  whom  are  we 
speaking1?  Is  it  not  to  teachers?  teachers  who  are  possessed  of 
knowledge  ?  But  if  so,  the  same  rule  will  apply  to  hallowed  things 
also7.  No,  for  a  common  person  sees  him  and  goes  and  clips. 
Then  in  the  case  of  heave-offering  also,  a  common  person  sees  him 
and  goes  and  dips8.  We  need  not  receive  it  from  him. 
Hallowed  things  also  we  need  not  receive  from  him.  He  would 
be  angry.  In  the  case  of  heave-offering  also  he  would  be  angry. 
He  does  not  care,  for  he  goes  and  gives  it  to  a  priest,  a 

1  i.e.,  crumbling  away  at  the  edge  through  the  action  of  the  water. 
-  So  says  Bashi,  but  Maimonides  maintains  that  those  within  the  others 
were  still  unclean. 

3  Lit. ,  it. 

4  A  1st  cent.  Baraitha,  put  forth  by  the  Sopherim,  for  whom  see  Introd.  p.  vii. 
6  A  hearer  of  B.  Jochanan  ben  Zakkai.     He  has  been  erroneously  identified 

by  some  with  St  Paul. 

6  This  is  the  end  of  the  1st  century  Baraitha. 

7  The  teacher,  being  a  learned  man  in  the  Jewish  Law,  might  by  parity  of 
reason  here,  as  you  say  is  the  case  with  him  in  the  heave-offering,  be  trusted  lo 
cleanse  or  not,  as  he  saw  in  each  that  there  was,  or  was  not,  a  possibility  that 
the  vessels  to  be  used  were  unclean. 

8  i.e.,  will  dip  unclean  vessels  inside  another  vessel,  and,  as  not  being 
possessed  of  skill  in  the  minute  points  of  the  Law,  will  omit  something 
essential,  and  so  fail  really  to  cleanse. 


CHAGIGAH.  1 21 

common  person,  his  friend1.  And  what  is  the  Baraitlni  to  the  22  a,  ii.  8. 

effect  that  we  should  pay  regard  to  the  fear  of  such  anger  ?  It  is  a 
saying  of  R.  Jose.  For  there  is  a  Baraitha,  R.  Jose  said,  Wherefore 
are  all  believed  as  to  the  purity  of  wine  and  oil  all  the  days  of  the 
year?  It  is  in  order  that  every  individual  may  not  go  and  build  a 
high  place  for  himself,  and  burn  a  red  heifer  for  himself. 

Rab  Papa  said,  According  to  whom  is  it  that  we  accept  now-a- 
days  the  testimony  of  a  common  person]  According  to  whom2? 
It  is  according  to   R.   Jose.     But  let  us  consider  the  question  of 

borrowing3.     For  there   is  a  canonical  Mishnah,  viz.,  An  earthen  Kelim,  x. 

•  1 

vessel  protects  everything  from  uncleanness4.     These  are  the  words    ' 

of  the  house  of  Hillel.  The  house  of  Shammai  say,    It  only 

protects  eatables  and  drinkables  and  every  earthen  vessel.  The 

house  of  Hillel  said  to  the  house  of  Shammai,  Wherefore  ?  The 

house  of  Shammai  said,   Because   it  is  unclean  on  account  of  the 

common  people5,  and  a  vessel  that  is  unclean  does  not  bar.  The 

house  of  Hillel  said  to  them,  But  in  accordance  with  the  rule  ye 

have  just  given  do  ye  not  declare  clean  the  eatables  and  drinkables 

that  are  within  it6?  The  house  of  Shammai  said  to  them,  When 

we  declared  clean  the  eatables  and  drinkables  which  are  within  it, 

it  was  for  himself7  that  we  declared  them   clean,   but  should  we  22  b. 

declare  clean  the  vessel  whose  purity  is  a  matter  which  relates  both 

to  thee  and  to  him !  There  is  a  Baraitha,  viz.,  R.  Joshua  said, 

I  am  ashamed  of  your  words,  ye  house  of  Shammai.      Is  it  possible 

that  if  a  woman  be  kneading  in  a  trough,  and  the  woman  become 

for  any  reason  unclean,  the  woman  and  the  trough  are  unclean  for 

1  While  the   same  argument  does  not  apply  to  the  hallowed  things,  be- 
cause these  have  to  be  eaten  on  the  spot  and  cannot  be  taken  or  given  away. 
*  i.e.,  According  to  whose  teaching? 

3  For  (the  Talmud  means)  it  will  inevitably  be  the  case  sooner  or  biter  that 
in  some  sudden  emergency  we  shall  want  to  borrow  vessels  from  our  neighbour. 
Are  we  to  do  it,  if  we  are  not  certain  that  he  has  faithfully  observed  all  the  rules 
of  cleansing? 

4  An  earthen  vessel  cannot  be  cleansed,  but,  if  it  have  incurred  ceremonial 
defilement,  e.g.,  through  being  in  the  room  with  a  dead  person,  it  must  be  broken. 
But  on  the  other  hand  its  outside  cannot  become  unclean,  and  further,  if  placed 
so  as  to  interpose  between  a  clean  and  unclean  thing,  it  bars  the  defilement. 

5  The  owner,  as  not  practising  with  knowledge  and  care  the  rules  of 
cleansing,  is  virtually  certain  to  have  made  it  already  unclean. 

6  And  are  ye  not  therefore  inconsistent? 

7  viz.,  the  owner  of  the  house,  since  he  might  otherwise  be  put  to  much 
inconvenience. 


122  CHAGIGAH. 

22  b,  i.  4.  seven  days,  but  the  dough  is  clean?  Or  suppose  that  a  bowl't  is  full 
of  drinkables.  If  for  any  reason  the  bowl  becomes  unclean  for  seven 
days,  yet  are  the  drinkables  clean  ?  A  certain  disciple,  one  of 

the  disciples  of  the  house  of  Shammai,  joined  himself  to  him  and  said 
to  him,  Shall  I  tell  thee  the  reason  of  the  house  of  Shammai1? 
He  said  to  him,  Tell  me.  He  said  to  him,  Does  an  unclean  vessel 

bar,  or  does  it  not  bar  1  He  said  to  him,  It  does  not  bar. 

Are  the  vessels  of  a  common  person  unclean  or  clean2 1  He  said 

to  him,  Unclean.  But  if  thou  sayest  to  him3,  It  is  unclean,  will 

he  care  for  thee  at  all  1  And  not  only  so,  but  if  thou  sayest  to  him, 
It  is  unclean,  he  will  say  to  thee,  Mine  is  clean,  but  thine  is  unclean ; 
and  this  is  the  reason  of  the  house  of  Shammai.  Immediately 
R.  Joshua  went  and  threw  himself  down  at  the  graves  of  the  house 
of  Shammai,  and  said,  I  humble  myself  before  you,  O  bones  of  the 
house  of  Shammai,  and  when  your  mysteries  are  so  wonderful,  how 
much  more  are  your  explicit  teachings  ?  They  say  that  all  his  days 
his  teeth  were  black  by  reason  of  his  fasts. 

There  is  a  Baraitha,  viz.,  At  all  events  it  is  a  matter  which  con- 
cerns thee  as  well  as  him;  consequently  we  borrow  them  from  him. 
But,  it  may  be  said,  When  we  borrow  them  from  him,  we  may  clip 
them.  But  if  so,  the  house  of  Hillel  ought  to  have  replied4  to 

the  house  of  Shammai,  When  we  borrow  them,  we  dip  them. 

That  which  is  unclean  by  reason  of  a  dead  body  requires  sprink- 
ling on  the  third  and  on  the  seventh  day.  But  men  do  not  borrow 
a  vessel  for  use  at  the  end  of  seven  days5.  And  with  regard  to 
dipping,  are  we  not  to  take  a  man's  word?  And  yet  there  is  the 
Baraitha,  The  word  of  a  common  person  is  taken  with  respect  to 
the  purification  of  washing  of  that  which  is  unclean  by  reason  of 
a  dead  body6.  Abai  said,  There  is  no  difficulty.     The  one7 

1  pj-l1?  is  an  error  for  \<h .     See  Buxt.  p.  1124. 

*  "lintO  ^N  N)?p...1y3.  Observe  the  breacb  of  grammatical  concord  in  the 
Hebrew. 

3  i.e.,  to  a  common  person. 

4  -ITin^.  =rV|0^,  (Aphel  fut.)  where  the  b  (  =  6,  would  that)  gives,  as 
often,  an  optative  force  to  tbe  verb.  {See  other  instances  of  this  (Striae)  use  of 
the  prefixed  3  in  Luzzatto,  p.  (J1. 

5  They  want  it,  if  at  all,  for  immediate  use,  and  therefore  there  is  no  time  to 
subject  it  to  cleansing  on  the  chance  of  its  having  in  this  particular  way  con- 
tracted defilement. 

6  How  then  cuu  you  say  that  we  are  not  to  believe  him  ? 

7  The  case  which  concerns  the  dead  body. 


CHAGIGAH.  12o 

refers  to  his  body,  the  other1  to  his  vessels'.  But  Raba  said,  22  b,  i.  25. 

Both  the  one  and  the  other  teaching  refer  to  his  vessels.  And 

even  so  there  is  no  difficulty.      The  one  is  the  case  of  a  man  who 

says,  I  have  never  dipped  vessels  in  the  midst  of  vessels3;  and  the 

other  is  the  case  of  a  man  who  says,  I  have  dipped,  but  I  have 

not  dipped  in  a  vessel  the  mouth  of  which  is  not  of  the  size  of  the 

pipe  of  a  wine-skin4.     And  this  is  borne  out  by  a  Baraitha5,  viz., 

A  common  person  is  believed  when  he  says,  Fruits  have  not  been 

rendered  predisposed  to  defilement6.     But  he  is  not  believed,  when 

he  says,  The  fruits  have  been  rendered  predisposed  to  defilement, 

but  they  have  not  been  defiled7.     And  with  regard  to  his  body,  is 

he  to  be  believed  ]  Surely  not,  For  lo,  there  is  a  Baraitha,  viz., 

In  the  case  of  a  learned  and  observant  man8  who  comes  for  sprinkling9, 

he  is  to  be  sprinkled  at  once;  in  the  case  of  a  common  person,  who 

comes  for  sprinkling,  he  is  not  to  be  sprinkled,  until  he  performs 

before  us  the  things  appertaining  to  the  third  and  seventh  days10. 

But  Abai  says,  As  the  result  of  thy  severity  towards  him  at  the 

beginning,  thou  dealest  gently  with  him  at  the  end11. 

The  oxitsides  and  the  inside12.     What  is  the  meaning  of  the  out- 

1  That  of  dipping. 

I  He  may  well  be  too  lazy  to  carry  out  the  latter  sort  of  cleansing,  and  yet 
be  trusted  to  attend  to  the  former. 

3  i.e. ,  I  have  always  dipped  them  separately,  and  thus  have  avoided  all  such 
risk.     He  is  to  be  believed. 

4  Because  in  this  a  common  person  may  be  easily  mistaken. 

5  '*jnni.  Generally  (the  present  case  is  an  exception),  the  expression  in  the 
original  denotes  opposition  ("And  yet  etc."). 

6  i.e.,  by  washing.  For  example,  a  cabbage,  as  long  as  it  is  growing  and 
thus  connected  with  the  ground,  is,  on  general  principles,  not  liable  to  defile- 
ment. After  being  cut  and  washed,  the  case  is  different,  inasmuch  as  a  wet 
thing  is  more  liable  than  a  dry  to  contract  pollution.  It  is  however  generally 
easy  to  test  whether  such  washing  has  really  taken  place.  Hence  the  distinction 
made  in  the  text  between  this  and  the  next  case. 

7  About  this  he  can  easily  be  mistaken.  Moreover  it  is  not  easy  to  put  to 
the  test. 

8  See  p.  141,  note  1. 

9  With  the  ashes  of  the  red  heifer. 

10  Dipping,  etc.     See  Numb.  xix.  11,  12,  19. 

II  The  sense  is,  that  it  is  not  really  harsh  treatment  which  in  this  last 
instance  he  is  undergoing.  For  it  is  to  his  advantage  to  be  able  to  point  to  the 
judicial  decision  of  the  governing  body  of  a  synagogue  (a  Beth-din),  which  can 
testify,  if  necessary,  that  he  was  properly  cleansed. 

12  See  p.  115. 


124  CHAGIGAH. 

22  b,  ii.  i.  sides  and  the  inside?  According  to  what  is  said  in  a  canonical 

„„..,„'  Mislmah,  In  the  case  of  a  vessel  the  outside  of  which  is  defiled  by 
52  a,  n.  19.  '  m  .... 

drinkables  its  outside  is  denied,  but  its  inside,  its  rim,  and  its  short 

handles1  and  its  long  handles2  are  clean;  but  if  its  inside  is  defiled, 
it  is  all  defiled. 

And  the  place  for  laying  hold  etc.  What  is  the  place  for  laying 
hold?  R.  Jehudah  said  that  R.  Samuel  said,  The  part  by  which 

Ruth  ii.      he    reaches   it3,    and    accordingly  He  says,    "And  he  reached  her 
parched  corn."  R.  Asi  said  that  R.  Jochanan4  said,  The  part  of 

the  dish  of  which  fastidious  persons  lay  hold5.  R.  Baybi,  who  stood 
before"  R.  Nachman7,  taught,  No  vessels  have  outsides  or  inside" 
whether  for  holy  things  of  the  sanctuary  or  holy  things  of  the  pro- 
vince9. He  said  to  him,  Holy  things  of  the  province,   what 

Chag.         are  they?  the  heave-offering?     But  lo,  there  is  a  canonical  Mishnah, 
20b   ii.  1 

viz.,  The  outsides  and  inside  and  the  place  for  laying  hold  are  reckoned 

as  distinct  for  the  heave-offering.  R.  Baybi  replied,  Perhaps  it 

refers  to  ordinary  things  which  are  treated  with  observance  of  the 

laws  of  purification  belonging  to  hallowed  things. 

In  what  you  have  said  you  have   reminded  me  of  a  saying  of 

Rabba  bar  Abuah10,  viz.,  Eleven  degrees  of  superior  excellence  are 

'  '  Lit.,  its  ear.  2  Lit.,  its  hands. 

3  i.e.,  the  part  by  which  he  holds  it,  when  he  reaches  it. 

4  Jochanan  lived  in  the  middle  of  the  third  century  (see  p.  11,  note  7)  and 
Asi  was  his  immediate  disciple,  for  if  there  had  been  any  one  intervening,  the 
expression  would  be,  said  in  the  name  of  (D-ltS^D),  etc. 

6  i.e.,  a  hollow  in  a  plate  (like  our  receptacles  for  gravy)  for  holding  mustard, 
vinegar,  oil,  etc.  The  root  JHV,  here  apparently  used  as  equivalent  to  D3V, 
to  lay  hold,  reach,  may  however  have  its  ordinary  sense,  to  dye,  colour,  e.g.,  with 
mustard.  And  in  this  connexion  we  may  note  that  the  phrase  of  the  Mishnah, 
which  is  here  under  discussion  (nt03Vn  JTQ),  appears  in  the  Jerus.  Talmud, 
under  Jochanan's  editorship,  as  njT2Xn  JTO. 

6  A  kind  of  domestic  chaplain,  not  however  so  much  for  the  purpose  of 
conducting  worship,  as  to  relieve  his  master  Nachman  (cf.  Exod.  xviii.  11—22) 
from  the  labour  of  deciding  Rabbinical  questions,  when  they  arose  in  practice. 
See  also  p.  103,  note  1,  and  p.  125,  note  6. 

7  Jehudah  and  Samuel  were  of  Babylon,  Asi  and  Jochanan  of  Palestine, 
Baybi  (to  be  distinguished  from  the  B.  of  p.  17)  and  Nachman  of  Babylon. 

8  i.e.,  no  distinction  holds  between  these  parts  in  matters  connected  with 
defilement. 

9  Lit.,  of  tlie  boundaries,  but  the  Heb.  word  in  its  Rabbinic,  as  opposed  to 
its  Biblical,  use  is  synonymous  with  JIJHp,  «  pranince. 

10  And,  seeing  that  Abuah  had  been  the  teacher  of  Nachman,  as  well  as  of 
Baybi,  these  were  silenced. 


CHAGIGAH.  125 

taught  here.     The  first  six  refer,  as  well  to  hallowed  things,  as  to  22  b,  ii.  20. 
ordinary  things  which  are  treated  with  observance  of  the  laws  of 
purification  belonging  to  hallowed  things.     The  later  ones  refer  to 
hallowed  things,  but  not  to  ordinary  things  treated  with  the  ob- 
servance of  the  laws  of  purification  belonging  to  hallowed  things. 

He  that  takes  tip  that  which  has  been  made  unclean  by  pressure 
may  offer  the  heave-offering  but  not  the  hallowed  things1.  Win- 
not  the  hallowed  things?  Because  of  the  matter  that  oc- 
curred. For  R.  Jehudah  said  that  R.  Samuel  said,  A  matter 
occurred  to  a  certain  man,  who  was  carrying  a  cask  of  consecrated  23  a 
wine  from  one  place  to  another,  and  the  thong  of  his  sandal  came 
off,  and  he  took  it  up  and  placed  it  on  the  mouth  of  the  cask, 
and  it  fell  into  the  inside  of  the  cask,  and  it  was  made  unclean. 
In  the  same  hour  they  said,  He  that  taketh  up  that  which  has  been 
made  unclean  by  pressure  may  offer  the  heave-offering  but  not  the 
hallowed  things.  If  so,  the  heave-offering  also  is  forbidden. 
Nay,  but  shall  I  tell  you  on  what  authority  this  depends"? 
This  is  the  teaching  of  R.  Chananiah  ben  Akbia3 ;  for  he  said,  They 
have  only  made  this  restriction  as  regards  Jordan  or  a  ship,  and 
in  accordance  with  the  matter  that  occurred.  What  was 
that?  There  is  a  Baraitha,  viz.,  A  man  shall  not  take  up  the 
waters  of  sin  and  the  ashes  of  sin4,  and  carry  them  away  over  Jor- 
dan or  in  a  ship,  and  he  shall  not  stand  on  this  side  and  throw  them 
to  the  other  side,  and  he  shall  not  make  them  to  swim  upon  the  face  of 
the  waters,  and  he  shall  not  ride  upon  the  back  of  a  beast  nor  upon 
the  back  of  his  comrade,  but  if  he  do,  his  feet  must  touch  the  ground; 
but  he  may  bear  them  over  a  bridge,  and  he  need  not  regard  whether 
it  be  Jordan  or  any  other  river.  R.  Chananiah  ben  Akbia 
says,  They  have  only  made  this  restriction  as  regards  Jordan  and 
the  case  when  the  man  is  in  a  ship,  and  in  accordance  with  the 
matter  that  occurred.              What  was   the  matter  that  occurred? 


1  See  p.  116. 

-  For  that  will  shew  you  that  the  heave-offering  is  not  included,  on  the 
principle  that  the  Eabbis,  when  for  any  reason  they  have  to  make  a  new  rule, 
restrict  its  operation  to  those  cases  which  are  absolutely  similar  to  that  which 
has  compelled  them  to  take  action. 

3  Some  read  for  Akbia  Akiba.  Chananiah  lived  about  a.d.  120.  He  wa? 
interpreter  (J£|"yintp.  see  p.  79,  note  5)  to  Jehudah  ben  El'ai.  See  Juch.  66  a, 
also  44  b. 

4  Numb.  xix.  2  sqq. 


126  CHAGIGAH. 

23  a,  i.  20.  R.  Jehudah  said  that  Rab  said,  A  matter  occurred  with  a  certain 
man,  who  was  carrying  the  waters  of  sin  and  the  ashes  of  sin 
over  Jordan  and  in  a  ship,  and  a  piece  of  a  dead  body  as  large  as 
an  olive1  was  found  fixed  in  the  bottom  of  the  ship.  In  the  same 
hour  they  said,  A  man  shall  not  bear  waters  of  sin  and  ashes  of  sin 
and  carry  them  over  Jordan  in  a  ship.  This  question  was  put 

by  them.  In  the  case  of  an  unclean  sandal  the  law  is  clear,  but 
what  if  the  case  be  one  of  a  clean  sandal  ?  In  the  case  of  an  open 
cask  the  law  is  clear,  but  what  if  the  case  be  one  of  a  closed  cask  1 
What  also  if  it  be  the  case  of  a  man  who  has  passed  over  and  borne 
it  1  R.   Ela   said,  If  he  has  passed  over  and  borne  it,  he  is 

unclean.  R.  Zera  said,  If  he  has  passed  over  and  borne  it,  he  is 
clean. 

Vessels  finished  in  purity,  etc.2  Finished  by  whom  1  If  a  learned 
and  observant  man  has  finished  them,  why  should  they  be  dipped  1 
but  if  a  common  person  has  finished  them,  how  is  it  that  the 
Mishnah  calls  them  "  finished  in  purity  V  Rabbah  bar  Shela 

said  that  R.  Mothnah3  said  that  Samuel  said,  By  all  means,  in  case 
that  a  learned  and  observant  man  has  finished  them ;  yet  because 
of  a  drop4  of  spittle5  of  a  common  person  which  may  have  fallen 
upon  it,  it  is  treated  as  unclean.  "  May  have  fallen  upon  it," 

when  ?  If  we  should  Say,  before  it  is  completed,  but  lo,  it  is  not 
yet  a  vessel6;  or,  after  it  is  completed,  but  then  he  takes  good  care 
of  it7.  By  all  means  in  the  case  of  the  vessel  before  it  is  com- 

pleted ;  yet  perhaps  at  the  moment  that  it  was  made,  it  was  still 
liquid.  It  is  a  case  for  dipping,  but  not  for  the  going  down  of  the 
sun8.  This  Mishnic  teaching9  does  not  agree10  with  R.  Eliezer. 


1  That  which  is  dead,  if  it  be  smaller  than  an  olive,  does  not  render  unclean. 

2  See  p.  116. 

3  A  pupil  of  Samuel  (see  p.  20,  note  3)  and  colleague  of  Jehudah. 

4  Lit.,  pearl,  bubble. 

5  See  Lev.  xv.  8. 

6  Whereas  the  passage  in  the  Law  (Lev.  xv.  12)  says  a  vessel. 

7  And  thus  there  will  be  no  risk. 

8  i.e.,  it  is  not  one  of  the  graver  cases  where  (see  p.  117,  note  3)  the  person 
or  thing  to  be  purified  must  be  plunged  into  water,  not  emerging  till  after  sun- 
set, while  the  purifying  cannot  be  completed  till  the  next  day,  by  the  presenta- 
tion of  the  offerings  (which  cannot  be  made  between  sunset  and  sunrise). 

9  Of  the  non-canonical  sort,  a  Baraitha. 

10  As  not  mentioning  the  case  of  the  "  pipe,"  with  which  Eliezer  deals  in  the 
canonical  Mishnah  just  about  to  be  adduced. 


CHAGIGAH.  127 

For  there  is  a  canonical  Mishnah,  When  one  has  cut  out  a  pipe  for  23  a,  ii.  2. 
the  ashes  of  purification  for  sin,  R.  Eliezer  says,  Let  him  forthwith  ^arah'  v- 
dip1.     R.  Joshua  says,  Let  him  be  rendered  unclean8  and  afterwards 
let  him  dip3.  And  we4  discuss  the  question,  Who  is  it  that  is 

cutting  it  out  ?  Perhaps  it  is  a  learned  and  observant  man,  who  has 
cut  it  out.  But  then,  why  should  I  dip?  Or,  a  common  person 
has  cut  it  out.  But  then  would  R.  Joshua  have  said,  He  shall  be 
made  unclean5  and  shall  be  dipped?  Nay,  for  he  is  already  un- 
clean and  continues  so.  And  Rabbah  bar  Shela  said  that  Rab 
Mothnah  said  that  Samuel  said,  By  all  means  let  it  be  the  case  that 
a  learned  and  observant  man  has  cut  it  out,  yet  because  of  a  drop 
of  spittle  of  a  common  person  which  may  have  fallen  upon  it — 
When?  If  we  should  say,  before  he  cut  it  out,  but  lo,  it  is  not 
yet  a  vessel6;  or  after  he  cut  it  out,  but  then  he  takes  good  care 
of  it.  By  all  means  it  is  so  before  he  cut  it  out ;  yet  perhaps  at  the 
moment  that  he  cut  it  out,  it  was  still  liquid.  It  is   all  right 

as  to  what  R.  Joshua  says,  This  is  by  way  of  a  test7  for  Sadducees8. 
For  we  have  a  canonical  Mishnah,  They  used  to  make  unclean  the  Parah, 
priest  who  burns  the  heifer,  in  order  to  protest  against  the  view  m*  ■" 
of  the  Sadducees9;  for  they10  used  to  say,  This  act   is   included 
among  the  sunset  ones  n.     But  thou  art  in  accord  with  the  teaching 
of  R.  Eliezer,  if  thou  sayest,   It  is  all  right  to  say  that  in  every 
case   we   require   the    sunset    rule,    for   this    is    a   protest    against 
the  Sadducees.     But  if  thou  sayest,  In  every  case  we  do  not  re- 
quire   the    sunset   rule,    how   is    it    a    protest    against   the   Sad- 
ducees? Rab  said,  They  made  him  as   one  unclean  through  23  b 
touching  a  dead  animal.  But  regard  it  thus.     Such  an  unclean 


1  Himself  and  the  vessel.    Kal  here  is  equivalent  in  sense  to  Hiph'il  as  well. 

2  Himself  and  the  vessel. 

3  See  note  1 . 

4  The  Talmndic  teachers. 

5  No,  for  he  is  so  already. 

6  We  may  note  that  a  vessel  ceases  also  to  be  a  vessel,  when  a  piece  is 
broken  off  it,  and  so  the  laws  relating  to  uncleanness  in  such  a  case  cease  to 
operate. 

7  Lit.,  a  discrimination. 

8  The  Sadducees  said,  Dipping  is  needless  for  the  man  who  touches  the 
ashes.     The  coming  of  sunset  is  enough. 

9  Lit. ,  to  bring  it  out  (away)  from  the  thought  of  the  Sadducees. 

10  The  Sadducees. 

11  i.e.,  where  the  coming  of  sunset  is  sufficient. 


128  CHAGIGAH. 

23  b,  i.  2.  thing  will  not  make  a  man  unclean1  by  touching  him.  Perhaps  it 
will  not,  you  will  say.  But  then  to  what  purpose  is  the  Baraitha, 
viz.,  He  that  cuts  it  and  dips  it,  needs  dipping  1  Or  was  it  that  they 
made  him  as  one  who  is  unclean  by  touching  a  dead  man  1  If  so, 
this  would  require  the  purifications  of  the  third  and  seventh  days. 
To  what  purpose  is  the  Baraitha,  He  that  cuts  it  and  dips  it,  needs 
dipping  ?  Dipping,  yes  j  but  the  purifications  of  the  third  and 
seventh  days,  no.  But  was  it  that  they  made  him  as  one  who  is 
unclean  by  touching  a  dead  man  on  his  seventh  day2?  But  lo, 

there  is  a  Baraitha,  viz.,  They  absolutely  refrain  from  making  any 
new  ordinance  in  the  case  of  the  heifer3.  But  Abai  said,  They 

do  not  say  that  a  spade4  makes  unclean  when  used  as  a  seat,  according 

Lev.  xv.  G.  to  the  teaching,  "And  he  that  sitteth  upon  the  vessel."  I  might 
have  thought s,  If  he  were  to  turn  a  two  gallon  measure  upside 
down,  and  sit  upon  it,  or  a  peck  measure,  and  sit  upon  it,  he  would  be 
unclean.  But  no  ;  I  should  have  been  wrong,  for  the  teaching  says, 
ibid.  "  And  he  that  sitteth  upon  the  vessel,  upon  which  there  sitteth — ," 
shall  be  unclean.  But  it  must  mean,  that  which  is  intended  for 
sitting,  and  the  other  is  excepted,  for  if  he  sit  upon  it,  he  will  be 
told,  Stand  up  and  let  us  do  our  work. 

The  vessel  includes  what  is  within  it  for  hallowed  things,  but  not 
Jor  heave-offering 6.    Whence  have  you  this  utterance  ?         R.  Chanin7 

Numb.  vii.  said,  Because  the  Scripture  saith,  "  One  golden  spoon  of  ten  shekels, 
'        full  of  incense."     Holy  Writ  makes  every  thing   which  is  in  the 
spoon  one.  R.  Kahana8  replies  that  R.  Akiba  added  to  the 

teaching,  which  immediately  follows,  the  flour  and  the  incense 
and  the  frankincense  and  the  coals ;  for  if  the  person  in  course  of 
purification9  touch   the  extremity  of  it,   he  disqualifies  the  whole. 

1  He  that  is  unclean  through  a  corpse,  besides  being  himself  unclean,  defiles 
any  one  whom  he  touches.  But  if  a  man  be  unclean  through  a  dead  animal, 
the  uncleanness  does  not  go  beyond  himself. 

2  i.e.,  after  he  has  completed  the  rites,  and  is  just  about  to  become  clean. 

3  And  therefore  the  last  named  conjecture  will  not  hold. 

4  Which  may  have  been  used  by  an  unclean  person.  Abai's  point  is  that  a 
spade  is  not  naturally  intended  for  a  seat,  and  therefore  does  not  come  under 
the  rule. 

6  If  it  were  not  for  the  word  "vessel"  in  that  passage. 

6  See  p.  116.  7  A  contemporary  of  Ashi.     See  p.  6,  note  1. 

8  3rd  century,  a  disciple  of  Itab  and  contemporary  of  Ashi.     See  Juch.  161  b. 

9  i.e.,  who  has  been  dipped,  and  is  waiting  for  the  next  day  to  make  his 
offerings  and  so  complete  his  cleansing. 


CHAGIGAH.  129 

And  lo,  this  is  the  teaching  of  our  Rabbis1.  Whence  do  we  23  b,  ii.  1. 

learn   this*.  From  the  first  teaching3;  for  R.  Simeon   ben 

Betheyra4  bore  testimony  with  reference  to  the  ashes  of  the  puri- 
fication for  sin,  that,  if  an  unclean  person  touch  the  extremity  of 
them,  he  makes  all  of  them  unclean ;  and  there  is  a  teaching  to  the 
effect  that  R.  Akiba  added 5  this.  R.  Lakish  said  in  the  name 

of  Bar  Kaphra6,  The  addition  was  only  necessary  for  the  rest  of  24  a 
the  meat-offering.  For  the  teaching  of  the  Law  is,  What  stands  in 
need  of  a  vessel,  the  vessel  includes  it ;  what  does  not  stand  in 
need  of  a  vessel,  the  vessel  does  not  include  it.  But  our  Rabbis 
went  farther  and  ordained  that  although  a  thing  do  not  neces- 
sarily belong  to  a  vessel,  the  vessel  includes  it.  This  will  be  all 
right  as  regards  flour7,  but  what  is  to  be  said  about  incense  and 
frankincense8?  R.  Nachman  said  that  Rabbah  bar  Abuah 
said,  It  is  as  though  men  heaped  things  up  upon9  a  large  piece  of 
leather10.  According  to  the  Law  if  it  have  an  inside,  it  includes 
them ;  if  it  have  not  an  inside,  it  does  not  include  them.  But 
our  Rabbis  went  farther  and  ordained  that  although  it  have  no 
inside,  it  includes  them".  And  the  view  of  R.  Chanin  differs  from 
that  of    R.   Chia  bar  Abba.      For   R.   Chia  bar  Abba  says  that 


I  And  not  that  of  Holy  Writ. 

-  viz.,  that  it  is  Rabbinic  only. 

a  Which,  as  referring  to  the  ashes  of  the  heifer  and  not  to  the  sacrifice  of 
the  altar,  is  necessarily  Rabbinic. 

4  He  was  one  of  three  brothers,  Joshua  and  Jehudah  being  the  other  two. 
They  were  all  leading  teachers  in  Palestine  before  Hillel  and  Shammai,  and 
withdrew  from  the  leadership  when  Hillel  came  from  Babylonia.  See  Wolf,  ii. 
842. 

5  And  so  it  must  have  been  subsequent  to  that  to  which  it  was  added. 

6  Private  chaplain  (see  pp.  103,  note  1,  and  124,  note  6)  to  Rabbi  (see  p.  2, 
note  9),  and  teacher  of  Osha'iah  ben  Rabba,  son  of  Rabbi.     See  Wolf,  ii.  879. 

7  Dough ;  for  it  can  stand  alone  and  thus  need  not  be  in  a  vessel,  which 
incense  and  frankincense  on  the  other  hand  require. 

8  Incense  and  frankincense,  as  symbolic  of  prayer  (Ps.  cxli.  2;  Apoc.  v.  8, 
viii.  3,  4),  are  considered  of  special  sanctity. 

9  Lit. ,  upon  the  back  of. 

10  Buxtorf  (s.v.)  renders  N?2D"lp  pulvinar  oblongum  coriaceum,  an  oblong 
leather  cushion. 

II  And  so  by  this  Rabbinic  extension  of  the  law  relating  to  a  vessel,  so  that 
it  should  include  the  case  of  the  piece  of  leather,  Akiba's  teaching,  which  he 
gave  in  the  name  of  the  Sopherim  (see  Introd.  p.  vii.)  as  to  incense  and 
frankincense,  was  justified. 

S.   CH.  9 


19. 


130  CHAGIGAH. 

24  a,  i.  13.  R.  Jochanan  says,  This  Mislmah  is  taught  from  the  testimony  of 
R.  Akiba1. 

The  unclean  in  the  fourth  degree  in  the  case  of  hallowed  things  is 
disqualified2.  There  is  a  Baraitha,  viz.,  R.  Jose  said,  How  is  it  in 
the  case  of  the  unclean  in  the  fourth  degree  that  in  the  matter  of 
the  hallowed  things  he  is  disqualified?  But  this  depends  on  a  logical 
argument.  For  look  you,  He  who  has  entered  on  the  last  stage  of  his 
atonement3,  while  he  is  free  as  regards  heave-offering,  is  disqualified 
as  regards  hallowed  things4.  Is  it  not  just,  seeing  that  a  man  who 
is  unclean  in  the  third  degree  is  disqualified  as  regards  heave-offering, 
that  he  should  become  disqualified  as  regards  hallowed  things,  if 
unclean  in  the  fourth  degree  ?  But  we  have  learned  from  the  Law 
that  he  who  is  unclean  in  the  third  degree  is  disqualified  as  regards 
,  hallowed  things.  And  that  he  who  is  unclean  in  the  fourth  degree 
is  so,  we  have  learned,  as  above,  by  an  a  fortiori  argument. 
Whence  do  we  learn  from  the  Law  that  he  who  is  unclean  in  the 
third  degree  is  disqualified  as  regards  hallowed  things?  Be- 

Lev.  vii.  cause  it  is  written,  "And  the  flesh  that  toucheth  any  unclean 
thing  shall  not  be  eaten."  Are  we  not  here  treating  of  the  touching 
of  a  thing  of  secondary  uncleanness5?  And  the  Merciful  One  says, 
It  "  shall  not  be  eaten."  That  which  is  unclean  in  the  fourth  de- 
gree is  proved  to  be  disqualified  by  the  a  fortiori  argument,  as  we 
have  said. 

And  in  the  case  of  heave-offering,  though  one  of  his  hands  be 
unclean  etc.6     R.  Shezbi7  says,  It  is  in  case  of  contact8  that  this 

1  Whereas  Cbanin  said  (see  p.  128)  that  it  came  from  the  passage,  Numb, 
vii.  14  sqq.  Akiba,  as  pupil  of  Eliezer  ben  Hyrkanus,  is  a  main  source  of 
tradition. 

2  See  p.  116. 

3  i.e.,  who  is  awaiting  sunrise,  to  offer  the  sacrifices  needful  to  complete  his 
cleansing.     See  pp.  117,  note  3,  and  126,  note  8. 

4  Thus  then  hallowed  things  are  shewn  to  call  for  weightier  observance  than 
heave-offering. 

3  In  other  words,  must  not  the  expression  "  any  unclean  thing  "  in  that  pas- 
sage include  the  unclean  in  the  second  degree  ? 

6  Seep.  116. 

7  For  him  see  Juch.,  p.  189  b.  He  was  a  contemporary  of  Chasda  (for 
whom  see  p.  21,  note  1).  He  and  Abai  were  Babylonian  teachers,  and  were 
often  engaged  in  discussions  together. 

8  i.e.,  if  one  hand  be  so  near  the  other  that  there  is  a  risk  that  the  un- 
clean hand  may  touch  the  clean  one  which  is  in  contact  with  the  hallowed 
things. 


CHAGIGAH.  131 

teaching  holds,  but  in  case  there  is  no  contact,  it  does  not  hold1.  24  a,  ii.  1. 

Abai  replied  to  him,  A  wiped  hand2  renders  its  fellow  unclean,  so  far 
as  to  make  unclean  for  hallowed  things,  but  not  for  heave-offering. 
These  are  the  words  of  Rab.  R.  Jose  in  the  name  of  R.  Jehudah 
says,  This  is  the  case  so  far  as  to  disqualify,  but  not  to  render  un- 
clean. If  thou  sayest,  No  doubt  this  is  so  in  cases  of  non-contact, 
then  here  comes  in  the  importance3  of  the  word  "wiped;"  but  if 
thou  sayest,  In  case  of  contact,  yes;  in  case  of  non-contact,  no;  then 
what  is  the  importance  of  the  "wiped"  hand4?  It  has  been  re- 
ported5 also  that  Resh  Lakish  said,  The  Mishnah  refers  only  to  his 
own  hand  and  not  to  the  hand  of  his  companion;  but  R.  Jochanan  24b 
said,  Whether  it  be  his  own  hand  or  the  hand  of  his  companion,  with 
that  same  hand  he  may  disqualify,  but  not  render  unclean.  Whence 
did  he  learn  this6?  From  the  fact  that  it  has  been  taught  in  the 

latter  portion  of  the  Mishnah,  for  the  hand  makes  its  feVou:  unclean 
in  the  case  of  hallowed  things,  but  not  in  the  case  of  heave-offering ' . 

Why  am  I  told  this  again8?  Lo,  it  was  taught  in  the  pre- 
ceding clauses  of  the  same  Mishnah.  But  do  you  not  think 
that  one  should  learn  from  it  that  it  is  for  the  purpose  of  bringing 
in  the  hand  of  his  companion?     And  moreover  so  powerful  was  it 

1  Thus,  if  it  be  a  case  of  non-contact,  the  man,  according  to  Shezbi,  may 
take  hold  even  of  hallowed  things.  Abai  replies,  No,  for  if  the  point  lay  in  the 
matter  of  contact  or  non-contact,  the  Mishnah  of  Rab  (which  he  now  quotes) 
concerning  the  wiped  hand,  would  contain  nothing  new,  a  thing  impossible  to 
admit. 

2  As  involving  the  risk  that  uncleanness  may  accrue  in  the  wiping,  moist 
things  being  specially  liable  (see  p.  123,  note  6)  to  receive  and  communicate 
uncleanness. 

3  Lit,  increase  (of  information). 

4  If  the  clean  hand  is  free  for  hallowed  things,  simply  on  condition  of  non- 
contact  with  its  fellow,  it  can  be  of  no  importance  whether  that  fellow-hand  is 
wiped  or  not ;  but  if  on  the  contrary  the  uncleanness  of  that  fellow-hand, 
irrespective  of  the  question  of  actual  contact,  renders  unclean  or  disqualifies  the 
clean  hand,  by  reason  of  the  risk  of  contact  involved,  then  it  is  a  piece  of 
additional  information  to  tell  us  that  the  wiping  of  that  fellow-hand,  as 
involving  it  in  the  risk  of  receiving  uncleanness  from  that  which  wipes,  is  held 
to  render  it  (practically)  unclean. 

5  "TQJVX  denotes  a  tradition  of  later  date  than  either  canonical  or  non- 
canonical  Mishnahs. 

6  For  Jochanan  was  not  himself  a  Mishnic  teacher,  and  therefore  we  must 
shew  that  his  teaching  could  be  deduced  from  a  Mishnah. 

7  See  page  116. 

8  Lit.,  Lo,  why  again  to  me? 

9—2 


132  CHAGIGAH. 

24  b,  i.  8.  that  Resh  Lakish  changed  his  view  about  it,  for  K.  Jonah1  said, 
that  R.  Ami  said,  that  Resh  Lakish  said,  Whether  it  be  his  own 
hand,  or  the  hand  of  his  companion,  with  that  same  hand  he  may 
disqualify  but  not  render  unclean. 

And  to  shew  that  there  are  things  which  can  disqualify  without 

Yadaim,  rendering  unclean,  here  is  a  teaching2.  For  there  is  a  canonical 
Mishnah,  All  that  disqualifies  for  a  heave-offering,  renders  the  hands 
unclean,  so  as  to  be  of  secondary  impurity.  And  a  hand  renders 
its  fellow  unclean.  These  are  the  words  of  R.  Joshua.  And  other 
wise  men3  say,  The  hands  themselves  are  only  of  secondary  un- 
cleanness,  and  that  which  is  secondary  does  not  produce  a  second4 
in  the  case  of  ordinary  things.  Do  you  think  that  it  cannot  make 
a  second?  Nay,  you  say,  it  makes  a  third.  Or  perhaps  it  makes 
neither  a  second  nor  a  third.  But  moreover  we  have  a  Baraitha 
to  quote  on  our  side5.  For  there  is  a  Baraitha,  A  wiped  hand 
renders  its  fellow  unclean,  so  far  as  to  render  unclean  for  hallowed 
things,  but  not  for  heave-offering.  These  are  the  words  of  Rabbi. 
R.  Jose  in  the  name  of  R.  Jehudah  says,  With  that  same  hand  he 
may  disqualify,  but  not  render  unclean. 

Men  may  eat  dry  food  with  ceremonially  unclean  hands  etc.6 
There  is  a  Baraitha,  viz.,  R.  Chanina  ben  Antigonus7  said,  Does 
such  a  question  as  whether  a  thing  be  dry  or  wet  exist  as  regards 
hallowed  things?  Nay,  does  not  love  for  the  hallowed  things 
make  men  careful  where  they   are    concerned  ?  Yea,  every 

one  will  admit  that  it  was  not  necessary  to  say  this.  But  this  is 
the  case  supposed,  viz.,  that  a  man's  companion  put  a  piece  of  the 
hallowed  things  into  his  mouth,  or  he  put  it  into  his  own  mouth 
with  a  spindle  or  with  a  skewer8,  or  attempted  to  eat  along  with 
these9  an  onion  or  garlic  taken  from  unconsecrated  things.     Our 

1  A  pupil  of  Zera.     See  Juch.  p.  152  a. 

2  Meaning  that  it  was  not  left  for  these  two  Kabbis  to  discuss  it.  It  had 
been  discussed  already. 

3  1st  century  teachers.  4  But  rather,  a  third. 

6  As  shewing  that  there  are  things  which  can  disqualify  without  rendering 
unclean.     The  last  words  of  the  Baraitha  are  those  referred  to. 

e  See  p.  117. 

7  Chanina  ben  Antigonus  was  a  priest,  a  contemporary  of  Akiba  (for  whom 
see  p.  15,  note  8).     See  Wolf,  ii.  835  ;  Juch.  p.  85  a. 

8  A  spindle  and  a  skewer,  not  being  either  of  them  a  vessel  (inasmuch  as 
they  have  no  inside),  cannot  contract  uncleanness. 

9  The  hallowed  things. 


CHAGIGAH.  133 

Rabbis  decided  that  this  should  be  the  case  for  hallowed  things ;  24  b,  ii.  4. 
for  the  heave- offering  our  Eabbis  decided  that  it  should  not  be  the 
case  \ 

He  who  is  in  deep  mourning  and  he  who  lacks  atonement  etc.  * 
What  is  the  reason  ?  Seeing  that  hitherto  they  were  under  restric- 
tions, our  Eabbis  compel  them  to  be  dipped. 

MlSHNAH. 

III.  (4)  Weightier  rules  on  the  other  hand  hold  in  a  heave- 
offering,  for  in  Judea  people  are  believed  with  regard  to  the 
purity  of  wine  and  oil  all  the  days  of  the  year,  but,  at  the  time 
of  the  vintage  and  the  oil  pressing3,  with  regard  to  the  heave- 
offering  also.  When  the  vintage  and  the  oil  pressing  are  over, 
and  they  bring  to  him4  a  cask  of  wine  for  heave-offering,  he 
does  not  receive  it  from  him,  but  he  leaves  it  for  the  next 
vintage.  But  if  he  say  to  him,  I  have  separated  and  put  into 
the  midst  of  it  a  fourth  part5  of  something  consecrated  for 
hallowed  things,  he  is  believed.  In  the  case  of  vessels  of  wine 
and  vessels  of  oil  which  are  mixed,  men  are  believed  with  regard 
to  them  at  the  time  of  vintage  and  oil  pressing  and  for  seventy  25  a 
days  before  the  vintage 6. 

1  The  object  was  to  avoid  the  danger  that  the  person  with  unclean  hands, 
into  whose  mouth  the  hands  of  the  clean  person,  or  the  spindle  or  skewer,  were 
introducing  the  hallowed  thing,  might  touch  it  afterwards  with  his  own 
(unclean)  hands  for  the  purpose  of  pushing  it  in.  The  Rabbis  decided  that  the 
man's  deep  reverence  for  hallowed  things  would  prevent  the  risk  of  his  touching 
it,  and  that  therefore  he  might  safely  be  allowed  to  have  it  placed  thus  in  his 
mouth.  To  heave-offering,  however,  as  being  naturally  viewed  with  a  some- 
what less  degree  of  reverence,  they  held  that  the  same  reasoning  did  not  apply. 

2  See  p.  117. 

3  Lit.,  the  wine-presses  and  the  oil-vats. 

4  The  priest. 

5  The  fourth  part  was  the  smallest  portion  over  which  a  blessing  could  be 
said,  and  thus  was  the  smallest  portion  suited  for  a  libation. 

6  The  general  principle  is  that,  when  hallowed  things  are  in  question,  men 
may  always  be  trusted  to  have  reverence  enough  to  make  them  careful,  but  in 
the  case  of  heave-offering  this  will  only  be  so  at  special  times,  when  every  one 
is  on  the  alert  and  has  his  attention  called  to  the  subject.  Further,  this 
distinction  has  reference  only  to  "the  common  person."  The  careful  and 
observant  man  ("On,  See  p.  141,  note  1)  will  be  equally  trustworthy  as  regards 
both,  and  that  too  without  distinction  of  seasons. 


134  CHAGIGAH. 


Gemara. 


25  a,  i.  3.  In  Judea,  yes;  but  in  Galilee,  no.         What  is  the  reason?        Resh 

Lakish  said,  Because  there  is  a  strip  of  Cuthites1  making  a  separa- 
tion between  them.  But,  says  some  one,  let  us  bring  it  in  a 
box,  a  chest,  or  a  balloon2.  Nay,  what  Mishnic  authority 
is  there  for  so  doing  ?  It  is  the  teaching  of  Rabbi.  For  he 
said,  A  tent  projected  is  not  a  real  tent3.  And  there  is  a  Baraitha, 
That  which  enters  the  land  of  the  Gentiles  in  a  box,  a  chest, 
or  a  balloon,  Rabbi  declares  unclean,  but  R.  Jose  bar  Jehudah4 
clean.  But  let  one  bring  it  in  an  earthenware  vessel  tied  round 
with  a  line  of  thread.  For  R.  Eliezer  said,  They  teach  in  a 
Baraitha5,  Hallowed  things  are  not  preserved  from  uncleanness 
by  a  line  of  thread.  But  against  this  view  of  R.  Eliezer  is 
another  Baraitha,  viz.,  the  ashes  of  the  heifer6  are  not  preserved 
by  a  line  of  thread.  What7?  are  they  not?  Then  hallowed 
things  are  preserved.  No,  says  another8,  but  the  water 
destined  to  receive  the  ashes,  but  not  yet  consecrated,  is  pre- 
served by  a  line  of  thread.  And  yet  Ola  said,  Learned  and 
observant  men  purify9  in  Galilee.  Yes,  but  they  leave  the 

1  "TIIS.  Probably  D",13  was  the  original  reading,  inasmuch  as  that  is  the  word 
("  Gentiles")  which  is  used  in  the  Baraitha  immediately  afterwards  quoted  as  an 
authority  on  the  question. 

2  Lit.,  a  tower.     See  p.  90,  note  8. 

3  Rabbi's  argument  is  that  although  a  balloon  may  in  some  respects 
resemble  a  tent,  its  similarity  does  not  extend  so  far  as  to  give  it  the  power  by 
which  a  tent,  as  being  a  partition,  would  intercept  the  contamination  resulting 
in  transitu  from  the  religiously  pestilential  band  of  Cuthites. 

4  There  seem  to  have  been  two  of  this  name,  the  one  of  Babylon,  the  other 
of  Jerusalem.     The  latter  is  the  one  here  referred  to.     See  Juch.  p.  70  a. 

8  pjlt^,  as  an  equivalent  to  X"0J"l,  is  a  somewhat  unusual  expression. 
For  "  the  ashes  of  the  heifer  "  the  Heb.  has  simply,  sin. 

7  Says  the  teacher  of  the  Baraitha  (about  the  5th  century). 

8  Another  teacher  of  about  the  same  date,  who  means  here  that  the  contrast 
does  not  lie,  as  the  former  supposed,  between  the  ashes  of  the  heifer  and 
hallowed  things,  but  between  the  ashes  of  the  heifer  and  water  destined  to 
receive  the  ashes  but  not  yet  consecrated. 

9  i.e.,  their  wine,  oil  etc.,  for  hallowed  things.  Therefore  (he  implies,)  they 
cannot  be  affected  by  this  band  of  Cuthites.  The  reply  is,  Nay,  they  do  not 
attempt  to  send  them  up  to  Jerusalem,  but  wait,  expecting  Elijah's  speedy 
arrival.  For  passover  usages  connected  with  this  expectation,  see  Diet,  of 
Bible,  Art  "Passover,"  ii.  715,  note  1.     "  A  cup  of  wine  is  poured  out  for  him, 


CHAGIGAH.  135 

hallowed  things  alone,  and  when  Elijah  returns,  then  he  will  cleanse  25  a,  ii.  2. 
them. 

But  at  the  time  of  the  vintage... [they  are  believed]  with  regard  to 
tlie  heave-offering  also1.  But  against  this  I  adduce2  the  following  Ba- 
raitha,  viz.,  He  who  finishes  his  olives  shall  leave  aside  one  box 
and  place  it  before  the  eyes3  of  the  priest.  R.  Xachman  said, 

There  is  no  difficulty.  The  one4  is  the  case  of  new,  the  other5  of 
old  ones.  R.  Ada  bar  Ahaba6  said  to  him,  For  instance  things 
like  those  belonging  to  the  house  of  thy  father.  R.  Joseph  said, 
The  teaching  refers  to  Galilee.  Abai  replied  to  him,  The  other 

side  of  Jordan  and  Galilee,  lo,  these  are  as  Judea.  Another 

explains,  They  are  believed  about  wine  at  the  time  of  wine,  and  oil 
at  the  time  of  oil,  but  not  about  wine  at  the  time  of  oil,  and  not 
about  oil  at  the  time  of  wine.  But7,  it  is  perfectly  clear  that 

it  is  as  originally  explained8. 

When  the  vintage  and  the  oil  pressing  are  over,  and  they  bring 
to  him  a  cask  of  wine...,  he  does  not  receive  it  from  him,  but  he 
leaves  it  for  the  next  vintage 9.  R.   Shesheth's  disciples  asked 

him,  Suppose  that  it  is  over,  and  yet  he  receives  it,  what  about 
the  law  that  he  shall  leave  it  for  the  next  vintage  1  He  said  to 

them,  Ye  have  this  teaching10  already.     Take  the  case  of  a  learned 
and  observant  man  and  a  common  person  who  are  their  father's  25  b 
joint  heirs.     The  common  person  may  say  to  him11,  Take  thou  the 
wheat  that  is  in  such  a  place12,  and  I  will  take  the  wheat  that  is  in 

and  stands  all  night  upon  the  table.  Just  before  the  filling  of  the  caps  of  the 
guests  tbe  fourth  time  there  is  an  interval  of  dead  silence,  and  the  door  of 
the  room  is  opened  for  some  minutes  to  admit  the  prophet." 

I  See  p.  133. 

-  Lit.,  But  I  throw  upon  it. 

3  Lit.  eye,  but  a  final '  seems  to  have  accidentally  dropped  out  of  the  mss. 
The  argument  is;  the  presentation  to  the  priest  that  he  might  test  it  shewed 
that  the  man  was  not  necessarily  to  be  believed. 

4  When  they  are  believed. 

5  When  they  have  to  be  shewn  to  the  priest. 

6  He  is  said  to  have  been  born  on  the  day  that  Rabbi  died.  He  was  a  pupil 
of  Rab  at  Sora.     See  Wolf,  ii.  867  ;  Juch.  p.  106. 

7  Says  the  Talmud  editor. 

8  i.e. ,  by  Nachman.  9  See  p.  133. 

10  viz.,  the  teaching  which  immediately  follows,  and  which  unfolds  the  duty 
of  the  priest,  as  a  learned  and  observant  man,  under  such  circumstances. 

II  His  brother. 

B  Less  likely  to  be  liable  to  uncleanness,  though  perhaps  of  less  value  also. 


136  CHAGIGAH. 

25  to,  i.  4.  such  a  place ;  take  thou  the  wine  that  is  in  such  a  place,  and  I  will 
take  the  wine  that  is  in  such  a  place.  But  he  may  not  say  \o  him, 
Take  thou  the  liquid  and  I  will  take  the  dry ;  take  thou  the  wheat, 
and  I  will  take  the  barley.  And  there  is  a  further  teaching  with 
regard  to  it.  That  same  learned  and  observant  man  burns  the 
liquid  and  leaves  the  dry.  Why1?  Let  him  leave  it  for  the 

next  vintage.  It  may  be  one  of  the  things  which  have  no  vin- 

tage1. Let  him  leave  it  for  one  of  the  great  Feasts2.  It 

may  be  one  of  the  things  which  will  not  keep  till  the  Feast.     But 
if  he  say,  I  have  separated  and  put  into  the  midst  of  it  the  fourth 
part  of  something  consecrated  for  hallowed  things,  he  is  believed. 
P'sachim  We  have  a  canonical  Mishnah  elsewhere3,  viz.,  The   house   of 

92  b,  i.  1.  Shammai  and  the  house  of  Hillel  agree,  that  we  are  to  investigate 
a  field  in  which  a  person  is  buried4,  for  those  who  are  keeping  the 
Passover,  but  we  do  not  investigate  for  those  who  desire  to  eat 
heave-offering.  What  is  the  meaning  of  investigate?  R. 

Jehudah  said  that  Samuel  said,  A  man  blows  upon  the  unclean 
place5  as  he  walks  along.  And  R.  Chia  bar  Abba  in  the  name  of 
Ola  said,  An  unclean  place  of  this  sort  that  is  trodden6  is  clean. 
For  those  keeping  Passover  they7  did  not  insist  upon  their  decisions, 
as  it  was  a  case  of  cutting  off,  but  for  those  who  desired  to  eat  heave- 
offering  they  did  insist  on  their  decisions,  as  it  was  a  case  of  death 8. 
It  was  a  question  for  them,  In  the  case  of  a  man  who  has  investi- 

1  i.e.,  which  are  not  wine  ;  e.g.,  leguminous  crops. 

2  Passover,  Pentecost,  Tabernacles,  when  even  the  common  person  (see  p. 
133,  note  6)  is  held  to  be  clean.  For  the  Hebrew  ?J"I,  here  translated  "  one 
of  the  great  Feasts,"  see  pp.  1,  note  4,  and  7,  note  1. 

3  Lit.,  there. 

4  Inasmuch  as  to  pass  through  such  a  field  makes  a  man  unclean. 
8  Lit.,  house  (place)  of  separation. 

6  Lit.,  thrashed,  e.g.,  the  threshold  of  a  door,  which  is  accustomed  to  be 
trodden. 

7  The  Kabbis. 

8  In  the  case  of  heave-offering,  to  eat  when  ceremonially  unclean  involved 
death  (Lev.  vii.  14,  20).  Yet  on  the  other  hand  in  the  matter  of  heave-offering 
it  was  not  essential  to  go  and  eat,  while  in  the  case  of  Passover,  inasmuch  as  to 
abstain  from  eating  involved  for  those  not  exempted  cutting  off  (Ex.  xii.  1',)),  it 
was  essential  that  a  person  should  go  and  eat.  Hence  in  the  former  case,  un- 
like the  latter,  the  provision  of  means,  by  which  the  person  might  pass  through 
a  place  unclean  by  reason  of  a  dead  body,  was  not  needful,  for  he  need  not 
go  at  all.  Therefore  in  the  case  of  heave-offering  they  insisted  on  the  law 
that  to  pass  through  a  place  thus  unclean  involved  defilement. 


CHAGIGAH.  137 

gated  for  his  Passover,   what  about  his  eating  his  heave-offering1.  25  b,  i.  23. 
Ola  said,  He  who  has  investigated  for  his  Passover  is  free  to  eat  his 
heave-offering,  but  Kabbah  bar  Ola2  said,  He  who  has  investigated 
for  his  Passover  is  forbidden  to  eat  Ins  heave-offering.     That  old 
man3  said  to  him,  Do  not  thou  contradict  Ola's  assertion,  for  there 
is  a  canonical  Mishnah  which  bears  him  out4,  viz.,  But  if  he  say5,  Chag. 
I  have  separated  and  put  into  the  midst  of  it  a  fourth  part  of  some-  **   ' u- 
thing    consecrated    for   hallowed    things,    he   is   believed.       Conse- 
quently, seeing  that  he  is  believed   about   hallowed    tilings,  he   is 
believed  also  about  heave-offering B;  and  so  here  too,  seeing  that  he 
is  believed  about  passover,  he  is  believed  also  about  heave-offering. 

In  the  case  of  vessels  of  wine  and  vessels  of  oil  etc.7  There  is  a 
Baraitha,  viz.,  They  are  not  believed  either  about  the  cans  or  about 
the  heave- offering.  Cans  belonging  to  what?  If  I  say,  cans 
belonging  to  hallowed  things;  but  in  that  case,  seeing  that  he  is 
believed  about  the  hallowed  things,  he  is  believed  also  about  cans 
which  belong  to  those  hallowed  things.  But  are  they  cans  belong- 
ing to  heave-offerings  that  are  meant?  But  then  it  is  a  clear  case. 
Look  now.  About  heave-offering  he  is  not  believed.  Shall  he  be 
believed  about  cans  that  belong  to  it?  But  it  is  a  case  of.  cans 
which  are  empty  of  hallowed  things,  and  it  is  during  the  remaining 
days  of  the  year8.  But  in  the  case  of  those  full  of  heave-offering 
and  at  the  time  of  the  vintage  they  are  believed. 


1  i.e.,  may  he  take  advantage  of  the  same  blowing  to  obtain  heave-offering? 
*  Ola's  son.     See  Wolf,  ii.  880,  who  however  spells  X21,  and  so  too  in 
Juch.  p.  183  b. 

3  Traditionally  said  to  be  Elijah. 

4  Lit.,  like  unto  him. 

5  See  p.  133.     The  quotation  here  omits  il  to  him." 

6  As  being  thus  mixed  with  it.  For  the  presence  of  the  hallowed  things  in 
it  proves  that  care  has  been  taken.  The  hallowed  things  are  offered  to  God, 
and  therefore,  where  they  are  concerned,  the  man  may  be  trusted  to  have  used 
proper  precautions.  The  heave-offering  is  given  to  the  priest,  a  fact  which  may 
make  all  the  difference  as  regards  the  man's  care. 

7  See  p.  133. 

8  And  therefore  he  must  not  be  believed.  The  heave-offering  however,  which 
is  brought  to  the  priest  in  cans  which  for  these  reasons  cannot  be  regarded  as 
certainly  clean,  may  itself  be  received  on  condition  that  it  be  emptied  into  the 
priest's  cans.  This  may  seem  inconsistent,  but  then  we  must  remember  that 
there  are  inconsistencies  also  in  the  Scriptures  (see  p.  71,  note  1),  and  the 
Rabbis  relax  in  this  case  for  the  priest's  sake,  that  the  man,  who  may  be  very 
poor,  may  not  be  deprived  of  the  heave-offering. 


138  CHAGIGAH. 

25  b,  ii.  12.  We  have  a  canonical  Mishnah,  viz.,  vessels  of  wine  and  vessels  of 
oil  which  are  mixed1,  why  should  they  not  be  mixed  as  regards  heave- 
offering?  Those  of  the  house  of  R.  Ohia  say,  Mixed  as  regards 
hallowed  things.  But  how  can  there  be  a  mixture  as  regards 
hallowed  things2.  Those  of  the  house  of  R.  El'ai3  say,  Yes,  in 
the  case  of  one  who  is  in  the  act  of  purifying  his  untouched4  pro- 
duce, to  take  out  of  it  the  libations5. 

For  seventy  days  before  the  vintage'''.  Abai  said,  Learn  from  this 
that  it  is  decided7  that  the  farmer  shall  go  up8  to  cleanse  the  casks 
seventy  days  before  the  time  of  the  presses. 


Mishnah. 

III.  (5)  From  Modiim9  and  inwards10  men  are  believed  with 
regard  to  earthenware  vessels;  from  Modiim  and  outwards  they 
are  not  believed.  How  is  that  made  out11?  The  potter 

who  is  selling  the  pots  goes  inwards  from  Modiim.  That  is  the 
potter,  and  those  are  the  pots,  and  those  are  the  buyers12.  He 
is  believed.     If  he  goes  out,  he  is  not  believed. 

1  i.e.,  which  have  not  yet  paid  their  tithe  (to  the  Levite)  nor  heave-offering 
(to  the  priest),  but  still  have  these  (not  the  hallowed  things,  which  the  man  is 
not  bound  to  pay)  "  mixed  "  up  in  them. 

2  For  that  which  is  consecrated  for  hallowed  things  becomes  so  in  the  act  of 
separation,  and  is  not,  like  tithe,  a  thing  which  a  man  is  bound  to  pay. 

3  Father  of  the  B.  Jehudah  ben  El'ai,  who,  when  arrayed  in  his  robes,  is  said 
by  the  Gemara  to  have  looked  like  an  angel  of  the  Lord. 

4  i.e.,  which  has  not  yet  paid  dues  of  any  kind. 

5  Because  in  such  a  case  it  is  as  good  as  consecrated. 

6  See  p.  133. 

7  Lit.,  the  judgment  (decision). 

8  Lit.,  it  is  incumbent  upon  him,  the  farmer,  to  go  up  etc. 

9  See  Neubauer's  G6og.  du  Talmud,  p.  99.  Modiim  (  =  Modin,  the  dwelling- 
place  of  the  Maccabees,  1  Mace.  ii.  1)  was  fifteen  miles  N.  of  Jerusalem ;  now 
known  as  El-Mediyeh.  It  was  the  burial  place  of  Mattathias,  father  of  Judas 
Maccabaeus,  and  his  sons  (ibid.  xiii.  25 — 30).  His  son  Simon  is  said  to  have 
adorned  the  tomb  with  pillars  and  carvings  of  ships,  placed  so  as  to  be  visible 
from  the  sea. 

10  i.e.,  between  it  and  Jerusalem. 

u  3 ,  as,  *U,  where?  IV,  side,  part.  Of  these  three  the  word  in  the  original 
is  compounded. 

12  i.e.,  all  are  well  known. 


CHAGIGAH.  139 


Gemara. 


Tliere  is  a  Baraitha,  viz.,  Modiini  is  sometimes  within,  sometimes  25b,ii.  21. 
without.  How  is  that  made  out?  The  potter  goes  out, 

and  the  merchant  goes  in.  In  that  case  it  is  considered  within.  26  a 
Both  go  in  or  both  go  out.  It  is  considered  without.  Abai  said, 
We  also  have  a  teaching,  viz.,  as  above.  The  potter  who  sells  the 
pots,  and  goes  inwards  from  Modiim,  is  believed.  The  reason  is  that 
he  has  gone  inwards  from  Modiim.  Lo,  by  inference  Modiim 
itself  is  not  believed.  Nay,  but  let  me  tell  you  the  end  of  the 

same  teaching.  If  he  goes  out,  he  is  not  believed.  Lo,  by  infe- 
rence Modiim  itself  is  believed.  But  do  we  not  learn  it1  thence? 
The  one  case2  is  when  the  potter  goes  out  and  the  learned  and  obser- 
vant man  goes  in;  the  other  is  when  they  both  go  out  or  both 
come  in.     Learn  it  hence. 

There  is  a  Baraitha.  Men  are  believed  as  regards  small  earthen 
vessels  for  hallowed  things.  Resh  Lakish  said,  And  provided  that 
they  are  such  as  are  taken  in  one  hand3;  but  R.  Jochanan  said, 
Even  though  they  are  such  as  are  not  taken  in  one  hand.  Resh 
Lakish  said,  They  do  not  teach  this  except  as  regards  empty  vessels, 
but  full  ones  not;  but  R.  Jochanan  said,  Even  though  they  be  full, 
and  even  though  its  veil*  be  within  it;  and  Rabba  says  and  R. 
Jochanan  admits  it,  even  in  the  case  of  drinkables  which  are 
actually  unclean.  And  be  not  surprised  at  this ;  for  lo,  in  the  case 
of  bowls  full  of  drinkables  the  bowls  may  be  unclean  with  an  un- 
cleanness  of  seven  days5,  while  the  drinkables  are  clean6. 

MlSHNAH. 

III.  (6)  The  tax-collectors  who  have  gone  into  the  midst  of 
a  house,  and  so  too  the  thieves  who  have  restored  the  vessels, 
are  believed,  when  they  say,  We  have  not  touched7.     And  in 

1  viz.,  that  this  is  the  explanation. 

-  That  in  which  Modiim  is  reckoned  as  inside,  or,  in  other  words,  that  in 
which  the  potter  is  believed. 

3  For  the  use  of  two  hands  increases  risk. 

4  rtiD^Si?,  as  an  illustration  taken  from  what  such  a  vessel  often  carried. 
s  i.e.,  requiring  seven  days  for  their  purification. 

6  This  apparent  inconsistency  arises  from  the  enactments  of  the  Law, 
behind  which  we  cannot  go.     See  p.  137,  note  8. 

7  In  such  a  way  as  to  render  unclean. 


140  CHAGIGAH. 

26  a,  i.  17.  Jerusalem  they  are  believed  as  regards  hallowed  things,  and 
at  the  time  of  a  Feast  as  regards  heave- offering  also. 

Gemara. 

But  against  this  I  adduce  the  following  Baraitha,  viz.,  In  the 
case  of  the  tax-collectors  who  have  gone  into  the  midst  of  the  house, 
the  house  is  wholly  unclean.  There  is  no  difficulty.     The  one 

is  when  there  is  a  stranger  with  them,  the  other,  when  there  is  not 
Taharoth,  a  stranger  with  them.      For  there  is  a  canonical  Mishnah,  If  there 
vu'  6>         is  a  stranger  with  them,  they  are  believed,  when  they  say,  We  did 
not  enter,  but  they  are  not  believed,  when  they  say,  We  entered 
but  we  did  not  touch.  But,  it  is   asked,   What   does   this 

mean,    "  if  there  is  a  stranger  with  them  "  ?  Behold,  R.  Jo- 

chanan  and  R.  El'azar  reply.  The  one  says,  When  a  stranger 
stands  beside  them;  and  the  other  says,  Wlien  the  government 
official  stands  beside  them.  What  is  the  difference  between 

them?  There  is  this  difference  between  them.     A  stranger  is 

not  of  importance1. 

And  so  too  the  thieves,  who  have  restored  the  vessels.  But  against 
this  I  adduce  the  following  Baraitha,  viz.,  In  the  case  of  the  thieves 
who  have  gone  into  the  midst  of  the  house,  only  the  place  where  the 
thieves'  feet  trode  is  unclean.  R.  Phinehas2  said  in  the  name  of 
Rab,  They  are  to  be  believed  only  in  case  they  have  repented.  You 
can  even  press  it  out  from  the  language  of  the  Mishnah,  for  the 
teaching  is,  Who  have  restored  the  vessels.     Learn  it  thence. 

And  in  Jerusalem  they  are  believed  as  regards  hallowed  things. 
There  is  a  Baraitha,  viz.,  They  are  believed  as  regards  large  earthen 
vessels  for  sacrifice.  And  why  all  this  discussion?  Be- 

cause they  do  not  make  ovens3  in  Jerusalem. 

And  at  llie  time  of  a  Feast  as  regards  Jieave-offering  also.  Whence 
these  words?  R.  Joshua  ben  Levi4  said,  Because  the  Scripture 

1  While  the  government  official  is  of  importance. 

3  For  the  several  Eabbis  of  this  name  see  Juch.  177  b. 

3  To  bake  earthenware.  The  object  was  to  avoid  smoke,  which  might  deface 
the  beauty  of  the  buildings.  Thus  they  had  to  be  made  fifteen  miles  away. 
Otherwise  (the  Talmud  means)  the  question  would  not  have  arisen. 

4  Head  of  the  Academy  at  Lod  (Lydda),  and  teacher  of  Jochanan  (for  whom 
see  p.  11,  note  7).  He  lived  soon  after  ltabbi  and  is  accordingly  placed  by  some 
with  the  Tannaim,  by  others  with  the  Amoraim.  See  Wolf,  ii.  812,  874; 
Etheridge,  p.  145. 


CHAGIGAH.  141 

says,  "So  all  the  men  of  Israel  were  gathered  against  the  city,  knit  26  a.  ii.  3. 
together  as  one  man1."     The   Scripture  makes  them  all  learned  and  jj 
observant  men. 


MlSHXAH. 

III.  (7  a)  He  that  opens  his  cask  and  he  that  commences 
his  dough  at  the  time  of  a  festival,  R.  Jehudah  says,  he  shall 
finish  it,  but  wise  men  say,  He  shall  not  finish  it. 


Gemara. 

R.  Ami  and  R.  Isaac  Naphcha  sat  at  the  portico  of  R.  Isaac 
Naphcha.  One  began2  and  said,  What  is  the  meaning  of  the 
words,  He  shall  keep  it  for  another  festival?  He  said  to  him, 
Every  one's3  hand  has  been  handling  it,  and  dost  thou  say,  He  shall 
keep  it  for  another  festival  ?  He  said  to  him,  Xay,  but  hitherto 

as  well  has  not  every  one's  hand  been  handling  it  ?  He  said  to 

him,  That  is  quite  true4;  yet  hitherto  the  uncleanness  of  a  common 
person  in  a  festival  the  Merciful  One  cleanseth.  But  now5  it  is  a 
case    of   uncleanness.  Shall  we   say  so?     For  we   have   one 

Baraitha  which  teaches,  He  shall  leave  it  for  another  festival,  and 
another  Baraitha,  He  shall  not  leave  it  for  another  festival.  Is 

not  this  a  non-canonical  Mishnah  ?  Nay,  it  is  older6.  Lo,  the  Ba- 
raitha,  "He  shall  leave  it,"  is  identical  with  the  teaching  of  R. 

1  The  Heb.  root  means,  to  join.  The  substantive,  rendered  in  the  above 
passage,  "knit  together,"  came  in  the  later  Heb.  to  denote  a  man  learned  in 
Rabbinic  rules  and  observant  of  them.  The  argument  deduced  from  the  above- 
quoted  passage  is  that  in  any  assembly  (whether,  as  there,  brought  together  for  a 
bad,  or,  as  at  a  Festival,  for  a  good  purpose)  Israel  thus  united  consists  of 
learned  and  observant  men,  who  may  therefore  be  trusted  to  use  all  precautions. 
Cf.  the  fanciful  inference  from  Numb.  xiv.  27  (mi?)  that  ten  (the  number  of 
the  spies,  when  Caleb  and  Joshua  are  subtracted  from  them)  is  the  minimum 
which  constitutes  a  congregation.     See  Pirhe  Aboth,  iii.  9. 

-  Lit.,  opened  (his  mouth). 

3  Including  the  hands  of  the  common  people. 

4  Lit.,  Thus  now  (XJXTI  'SH,  more  literally,  at  this  hour)  it  is  all  right. 

5  After  the  Festival. 

6  For  it  is  substantially  identical  with  the  words  of  the  canonical  Mishnah 
above,  since  it  can,  though  not  at  first  sight,  be  derived  from  the  words  of  that 
Mishnah. 


142  CHAGIGAH. 

26  a,ii.  15.  Jehudah,  and  the  Baraitha,  "  he  shall  not  leave  it,"  with  that  of  our 
Rabbis1.  But2  bring  your   reasoning  powers   to  bear.      Lo, 

R.  Jehudah  said,  Let  him  finish ;  but  this,  which  is  equivalent  to  the 
Baraitha,    "let  him  not  leave,"   is  identical  with  the  teaching  of 
R.  Jehudah ;  and  the  other,  which  is  equivalent  to  the  Baraitha, 
"  let  him  leave,"  is  identical  with  the  teaching  of  our  Rabbis. 
And  why  shall  he  not  leave  it  ?  Because  it  is  not  necessary  to 

leave  it. 

MlSHNAH. 

III.  (7  b)  As  soon  as  the  festival  is  over,  they  make  them 
pass  on  to  the  cleansing  of  the  court.  But  if  the  festival  is  over 
on  the  sixth  day,  they  do  not  make  them  pass  on,  on  account  of 
the  honour  of  the  Sabbath.  R.  Jehudah  says,  Also  not  on  the 
fifth  day,  for  the  priests  are  not  at  leisure. 

Gemara. 

There  is  a  Baraitha  which  says  that  the  priests  are  not  at  leisure 
because  of  the  removing  of  the  fat. 

MlSHNAH. 

III.  (8)  How  is  that  made  out,  that  they  make  them  pass 
on  to  the  cleansing  of  the  court  ?  They  dip  the  vessels  which 
26  b  were  in  the  sanctuary,  and  say  to  them8,  Be  ye  clean  that  ye  touch 
not  the  table.  All  the  vessels  that  were  in  the  sanctuary  had 
second  and  third  sets,  so  that,  if  the  first  became  unclean,  they 
might  bring  the  second  instead  of  them.  All  the  vessels  which 
were  in  the  sanctuary  were  subject  to  dipping,  except  the  altar 
of  gold  and  the  altar  of  bronze,  because  that  they  were  like  the 
floor.  These  are  the  words  of  R.  Eliezer.  But  wise  men  say, 
Because  they  were  overlaid. 

1  i.e.,  the  other  wise  men,  quoted  above. 

2  This  is  spoken  by  the  Talmud  editor.  He  means  that  the  precepts,  Leave, 
and,  Do  not  leave,  are  to  be  assigned  indeed  to  the  above-mentioned  authorities, 
but  conversely  (to  the  statement  just  made),  and  in  accordance  with  the 
Mishnah  given  above. 

3  The  priests. 


CHAGIGAH.  143 


Gemara. 


There  is  a  Baraitha,  Be  ye  clean,  lest  ye  touch  the  table  or  the  26  b,  i.  8. 
lamp.  And  yet  we  have  a  Baraitha  to  this  effect,  viz.,  What  is 

the  reason  that  we  are  not  taught  this  with  reference  to  the  lamp  1 
It  is  because  the  table  is  called  in  Holy  Writ  perpetual,  the  lamp  is 
not  called  in  Holy  Writ  perpetual1.  And  another  says,  Since 

Holy  Writ  says,  "and  the  lamp  over  against  the  table,"  it  is  as  though  Ex.  xxvi. 
it  were  called  in  Holy  Writ  perpetual.  But  another  says,  It  was 

only  to  fix  its  place  that  it  comes.  But  you  may  get  it  out 

for  me  in  this  way.  For  it  is  a  vessel  of  wood  which  is  made  to 
rest ;  and  every  vessel  of  wood  which  is  made  to  rest,  is  not  liable 
to  uncleanness.  What  is  the  reason  then  that  it  is  liable  to 

uncleanness  1  Because  it  is  like  a  sack  in  this  respect,  and 

therefore  can  contract  uncleanness.  As  a  sack  is  moveable,  whether 
empty  or  full,  so  also  everything  which  is  moveable  whether  empty 
or  full  is  liable  to  cleansing.  This2  also  is  moveable,  whether 
empty  or  full3.  As  is  the  teaching  of  Resh  Lakish ;  for  Resh 
Lakish  said,  What  is  the  meaning  of  the  passage,  "  upon  the  Lev.  xxiv. 
clean  table?"  Undoubtedly  it  implies  that  it  might  be  unclean. 
And  why  ?  It  is  a  vessel  of  wood  made  to  rest,  and  as  such  it  does 
not  receive  uncleanness ;  but  it  informs  us  that  they  raise  it  up, 
and  exhibit  the  shewbread  on  it  to  those  who  come  up  to  the 
festival,  and  one  says  to  them,  Look  at  the  love  of  God  in  giving 
you  food.  Its  end4  was  like  its  placing5.      For  R.  Joshua 

ben   Levi  said,   A  great  miracle  was  wrought  in  the  shewbread. 


1  Lit.,  (As  for)  the  table  there  is  written  in  (its  case)  "perpetual;"  (as  for) 
the  lamp,  there  is  not  written  in  (its  case)  "  perpetual." 

2  The  table. 

3  The  argument  may  be  stated  thus.  Holy  Writ  shews  us  what  is  capable  of 
impurity  by  saying,  "  Upon  whatsoever  any  of  them,  when  they  are  dead,  doth 
fall,  it  shall  be  unclean ;  whether  it  be  any  vessel  of  wood,  or  raiment,  or  skin, 
or  sack,  etc."  (Lev.  xi.  32.)  From  this  verse  it  is  inferred  that  nothing  is 
liable  to  contract  uncleanness  that  does  not  correspond  in  its  mobility  to  a 
sack.  Now  the  mobility  of  a  sack  is  of  this  nature,  that  it  can  be  moved,  either 
empty  or  full.  Such  also  is  the  nature  of  a  table's  mobility.  Therefore,  we 
conclude,  a  table  is  liable  to  contract  uncleanness. 

4  Removal. 

5  Arrangement  in  order. 


144  CHAGIGAH. 

26  b,  ii.  3.  As  it?  placing  was  miraculous,  so  was  its  end;  for  it  is  said,  "to 

j9,1^1"       put  hot  bread  in  the   day  that  it  was   taken   away1."  But 

you    may    get   it   out   for   me   in   this    way.      It  is    because  it   is 

overlaid.      For  lo,  there  is  a  canonical  Mishnah,  The  table  or  the 

xxi/™'  tripod  table2,  which  have  had  a  piece  broken  off,  or  have  been 
covered  with  marble3,  and  there  has  been  left  on  them  a  place  to 
rest  cups,  may  become  unclean.  R.  Jehudah  says,  A  place  to  rest 
cakes.  And  if  thou  sayest,  It  is  a  different  matter  with  shittim 
wood,  which  is  esteemed  highly,  and  is  not  valueless,  this  is  all 
right  according  to  what  Resh  Lakish  says.  For  he  said,  Their 
teaching  only  refers  to  tables  made  of  woods4  that  come  from 
the  province  of  the  seas.  But  in  the  case  of  a  vessel  of  Miimim' 
it  is  not  valueless.  This  is  very  good.     But  according  to  R. 

Jochanan  who  says,  Even  in  the  case  of  a  vessel  of  Mismim 
also  it  is  valueless,  what  is  there  to  say  ?  And  if  thou  sayest,  The 
one  is  the  case  of  an  overlaid  article  which  stands,  and  the  other, 
of  an  overlaid  article  which  does  not  stand.  Lo,  Resh  Lakish  asks 
from  R.  Jochanan,  Does  the  Mishnah  treat  of  an  overlaid  article 
which  stands,  or  of  an  overlaid  article  which  does  not  stand?  of 
one  which  has  its  extremities  covered,  or  of  one  which  has  not  its 
extremities  covered  ?  And  he  said  to  him,  There  is  no  difference  in 
this  respect  between  an  overlaid  article  which  stands  and  an  overlaid 
article  which  does  not  stand.  There  is  no  difference  in  this  respect 
between  one  which  has  its  extremities  covered,  and  one  which  has 
not  its  extremities  covered.  But  it  is  the  table  itself  which  makes 
27  a  the  difference.     For  the  merciful  One  calls  it  wood,  as  it  is  written, 

Ezek.  xli.  "  The  altar  was  of  wood,  three  cubits  high,  and  the  length  thereof 
two  cubits  j  and  the  corners  thereof,  and  the  length  thereof,  and  the 
walls  thereof,  were  of  wood :  and  he  said  unto  me,  This  is  the  table 

1  The  word  DPI,  from  its  position  in  the  Heb.  sentence,  may  be  made 
to  belong  to  either  of  the  two  verbs.  The  Eabbis  take  it  as  belonging  to 
both. 

2  Greek  8e\<piKr/. 

8  A  material  which  on  account  of  the  closeness  of  the  texture  cannot  be 
made  unclean. 

4  D^DDK  (also  written  DJ7D3N  and  N^?D3K)  is  probably  connected  with 
&\ov,  wood,  and  may  have  meant  a  special  kind  of  wood.  Some  take  it  as 
the  name  of  a  city  or  other  place  from  which  tables  of  this  material  were 
procured. 

5  i.e.,  from  over  the  Mediterranean. 

8  The  locality  thus  named  has  not  been  identified. 


CHAGIGAH.  145 

that  is  before  the  Lord."     He  began  with  "  altar,"  and  he  ended  27  a,  i.  5. 
with  "table."  R.  Jochanan  and  Resh   Lakish   say  both  of 

them,  At  the  time  that  the  Holy  House  was  set  up,  an  altar 
made  atonement  for  a  man;  now  a  man's  table  makes  atonement 
for  him. 

All  the  vessels  that  ivere  hi  the  sanctuary  had  second  and  third 
sets  etc.1     The  altar  of  bronze,  how  had  this  a  counterpart?  Be- 

cause it  is  written,  "An  altar  of  earth  thou  shalt  make  unto  me."  Ex.  xx.  24. 
The   altar  of  gold,   how  had    this   a  counterpart?     Because   it   is 
written,  "  the  lamp  and  the  altars."     The  altars  are  placed  in  com-  Numb.  iii. 
parison  one  with  the  other.  But  wise  men  say,  Because  they  31- 

are  overlaid.  So  much  the  worse  for  your  argument2.     Since 

they  are  overlaid,  they  may  become  unclean.  I  will  tell  you 

the  true  explanation,  viz.,  the  wise  men  pronounced  them  capable 
of  becoming  unclean3,  because  they  were  overlaid ;  or,  if  you  like, 
our  Rabbis  said  to  R.  Eliezer,  What  is  thine  opinion?  Is  it  be- 
cause they  are  covered  over  ?  No,  their  covering  is  of  no  avail  in 
respect  of  them4. 

R.  Abohu  said  that  R.  Eliezer  said,  As  to  the  disciples  of  the 
wise,  the  flame  of  Gehenna  has  no  power  over  them.     For  this  is 
shewn  by  an  a  fortiori  argument  drawn  from  the  salamander. 
And  what  is  the  salamander  ?  It  is  a  creature  of  fire.    He  that 

anoints  himself  with  its  blood,  flame  has  no  power  over  him.  How 
much  more  the  disciples  of  the  wise,  whose  whole  body  is  fire,  as  it 
is  written,  "Is  not  my  word  like  as  fire5,  saith  the  Lord?"  Resh  Jer.  xsiii. 
Lakish  said,  The  flame  of  Gehenna  has  no  power  over  the  trans- 
gressors  of  Israel.  How  much  less  over  the  altar  of  gold !  As  in 
the  case  of  the  altar  of  gold,  upon  which  is  only  about  the  thick- 
ness of  a  denarius  of  gold,  for  ever  so  many  years  the  flame  has  had 
no  power  over  it,  how  much  less  can  it  have  power  over  the  trans- 
gressors of  Israel,  who  are  full  of  the  commandments  as  a  pome- 

1  See  p.  142. 

2  On  the  contrary ;  lit.  "IK  (=?  ?tf)  and  X2H.  On  the  other  side  is  a  stronger 
claim.  For  the  wise  men  seem  to  have  meant  that  the  overlaying  makes  them 
to  be  free  from  the  liability  to  contract  uncleanness,  whereas  metal  has  the 
opposite  effect. 

3  Lit.,  made  them  unclean. 

4  i.e.,  in  my  comparison  between  the  wood  of  which  they  are  formed,  and  the 
gold  with  which  they  may  be  overlaid,  the  wood  prevails. 

5  Lit.,  thus,  like  a  fire. 

S.  CH.  10 


146  CHAGIGAH. 

27  a,  il.  10.  granate  is  full  of  seeds,  as  it  is  written,  "  Thy  temples  are  like  a 
Cant.  iy.  3.  piece  0f  a  pomegranate."     Read  not,  "thy  temples1"  but,  the  vain 
fellows2  that  are  in  thee. 

May  our  return  be  to  thee,  "Weightier  rules  hold  in  hallowed 
things3  etc." 

1  itfJ. 

2  pp\    Cf.  "  Raca  "  (Mt.  v.  22). 

3  See  p.  55,  note  2. 


GLOSSARY. 


Baraitha  (XPIH3,  pi.  ninn3)  denotes  a  law  or  principle  extraneous 
("13,  N"13,  =  outside)  to  the  Mishnah,  in  other  words,  one  which  was  not 
included  in  the  collection  made  by  R.  Jehudah  ha-Nasi  (see  Mishnah). 
In  Mishnic  times  it  was  the  custom  for  the  Tanna  (X3R)  or  head  of  the 
Academy  to  lecture  in  a  low  voice  in  Hebrew,  while  another  learned  man, 
named  the  Amora  (SO'lDN  ;  "1DX,  he  said,  discoursed),  "received  the  law 
from  his  lips,"  and  delivered  it  in  the  vernacular  and  in  a  loud  voice  to  the 
assembled  students.  The  Amora  was  on  this  account  named  also  M'thur- 
(fman  (|Jp|"Vlnp,  fOai-lfi),  interpreter  (03")^,  Chaldee,  he  interpreted ;  cf. 
DpjTU?,  Pu'al  part,  in  Ezra  iv.  7,  and  Targum,  =  interpretation,commentary). 
Sometimes  however,  in  the  absence  of  a  Tanna,  the  Amora,  especially 
if  eminent  for  learning,  took  the  lead,  and  himself  set  forth  new  principles 
or  fresh  applications  of  old  ones.  These  Baraithas  are  constantly  cited  in 
the  Gemara,  introduced  by  some  such  form  as  T'no  Rabbanan  (|331  IJJjl), 
"Our  Rabbis  have  taught,"  and  they  are  considered  practically  as  autho- 
ritative, unless  they  plainly  contradict  some  Mishnic  teaching.  "  Besides 
the  Baraithas  constituting  Tosiphtaoth  (see  Tosiphta),  Mechilta1,  Siphra 
and  Siphre2,  there  are  hundreds  of  other  Baraithas  found  scattered  about 
in  both  Talmuds.  These  are  however  mere  fragments  of  the  vast  Mish- 
nayoth  (entire  Mishnic  works)  composed  by  Bar  Kappara,  R.  Hiyya  [Chia] 
and  himdreds  of  other  teachers,  which  in  course  of  time  must  have  perished." 
Art.  Mishnah  (Schiller-Szinessy)  in  Encycl.  Brit.  9th  ed. 

Chagigah  (nVSn)  is  a  substantive,  derived  from  the  Biblical  root  33n 
(used,  e.g.,  of  the  Passover  in  Exod.  xii.  14),  but  not  itself  occurring  in  the 
Old  Testament.  According  to  its  derivation,  its  primary  sense  is,  rejoicing, 
festival-^'oy.  It  seems  however  to  have  acquired  early  a  special  sense  in 
connexion  with  the  Passover  Feast3,  viz.,  a  voluntary  peace-offering  made 

1  A  treatise  on  Exodus  xii — xxiii  with  other  fragments  ascribed,  at  least  in 
part,  to  Ishmael  ben  Elisba  ha-Kohen,  who  died  a.d.  121. 

2  See  p.  5. 

3  The  Chagigah  however  was  connected  with  the  other  great  Feasts  (Weeks, 
ami  Tabernacles)  as  well. 

10—2 


148  GLOSSARY. 

by  individuals.  It  had  to  be  without  blemish,  might  be  either  male  or 
female,  and  could  be  taken  from  the  herd  as  well  as  from  the  flock.  This 
Deut.  xvi.  is  shewn  by  the  passage  "  thou  shalt  sacrifice  the  passover  unto  the  Lord 
2-  thy  God,  of  the  flock  and  the  herd,  etc.,"  which  most  probably1  refers  to 

the  Chagigah,  while  subsequent  verses  (5 — 7)  of  that  passage  have  to  do 
with  the  Paschal  lamb,  with  the  eating  of  which  it  was  associated.  The 
manner  of  offering  the  Chagigah  followed  the  ritual  provided  for  other 
private  peace-offerings,  in  all  of  which  the  sacrificial  meal  was  the  point  of 
main  importance.  The  regulations  for  these  offerings  are  given  in  Lev. 
iii.  1 — 5,  vii.  29 — 34  (see  also  1  Sam.  ii.  16).  The  animal  was  slain  at 
the  sanctuary  door,  the  offerer  resting  his  hand  upon  the  head  of  the 
victim.  The  sacrificer  was  allowed  the  flesh  (to  be  eaten  within  the 
Temple  courts,  or  in  the  city,  Deut.  xxvii.  7),  and  apparently  the  skin. 
The  fat  and  "  the  inwards  "  were  burnt  by  the  priest  as  an  offering  to  the 
Lord,  Who  granted  him  as  his  portion  the  breast,  after  he  had  presented 
it  as  a  wave-offering.  The  right-shoulder2  was  presented  direct  from  the 
sacrificer  to  the  priest.  The  offerer  and  his  friends  might  eat  their  share 
of  the  victim  on  the  day  on  which  it  was  offered  or  on  the  day  following. 
Any  part  that  remained  till  the  third  day  was  to  be  burned3.  Other  passages 
which  are  thought  to  have  reference  to  the  Chagigah-offering  are  Numb. 
x.  10,  Deut.  xiv.  26,  2  Chr.  xxx.  22,  xxxv.  7,  13,  which  last  verse  has  been 
adduced  to  shew  that  the  Chagigah  (as  included  among  "  other  holy  offer- 
ings ")  might  be  boiled  as  well  as  roast.  Two  Chagigah-ofterings  are  spoken 
of  in  this  treatise,  viz.,  the  Chagigah  of  the  14th  and  that  of  the  15th  day 
of  the  month  Nisan.  The  former  was  offered  towards  the  end  of  that  day 
which  with  the  preceding  evening  constituted,  according  to  the  Jewish 
mode  of  reckoning4,  the  14th  day,  and,  after  sunset  had  introduced  the 
15th,  it  was  eaten  with  the  Passover  meal.  This  Chagigah,  as  being  a 
voluntary  offering,  might  be  brought  from  animals  which  had  been  already 
dedicated  under  some  other  head,  e.g.,  as  tithe.  That  of  the  15th  day  on 
the  other  hand  was  considered  obligatory,  and  therefore  must  consist  of 
what  had  not  yet  been  consecrated  ()  vin).  This  Chagigah  was  not  neces- 
sarily confined  to  the  15th,  although  that  was  the  principal  day  for  it. 
It  might  also  be  brought  on  any  subsequent  day  of  the  festival.  For 
further  remarks  on  these  two  Chagigah-offerings,  see  notes  on  pp.  35,  36. 

If  the  14th  of  Nisan  fell  on  the  weekly  Sabbath,  its  Chagigah,  unlike 
the  Paschal  lamb,  could  not  be  slain. 

See  farther  in  Edersheim,  The  Temple,  its  Ministry,  etc.,  pp.  186,  217. 

Gemara  (Nipa)  is  the  name  of  the  later  in  date  of  the  two  parts  of 
which,  speaking  generally,  each  of  the  Talmudic  treatises  is  composed.  (See 

1  Onkelos  however  denies  this  interpretation,  making  "flock"  to  refer  to  the 
Paschal  lamb,  and  "herd  "  alone  to  denote  the  source  of  the  Chagigah  offering. 

2  Or,  right  thigh. 

3  See  Lev.  vii.  16—18,  30—32. 

4  See  Gen.  i.  5,  etc. 


GLOSSARY.  149 

Mishxah.)  It  contains  the  decisions  and  other  sayings  of  the  Amoraim 
(a.d.  220 — 500.  See  Babaitha  and  Introd.  p.  vii).  The  root  pD3),  from 
which  it  is  derived,  denotes  completion,  and  the  word  accordingly  has  been 
usually  taken  to  indicate  the  collection  of  comments  upon  the  Mishnah, 
which  were  needful  by  way  of  further  exposition,  in  order  to  set  forth,  and 
complete,  its  sense. 

But  it  is  very  possible  that  the  word  may  rather  be  connected  with  the 
sense  to  learn  by  rote,  which  its  root  also  bears.  If  so  the  Gemara  will  be 
that  which,  as  being  authoritative,  is  learned,  as  contrasted  with  that 
which  consists  of  matters  for  speculation,  i.e.,  the  sayings  of  the  Sabboraim 
(-QD=to  speculate,  reason),  who1  followed  the  Gemaric  teachers  (Amo- 
raim). 

Haggadah  (n7|ri)  from  the  root  133,  to  extend,  to  flow,  and  hence,  to 
speak;  is  according  to  Levy  (s.v.),  quite  distinct  from  rn3J$  (never  n*1|N), 
which  is  from  the  root  13  with  X  prefixed  (cf.  for  this  derivation  his  article 
on  "113$).  Haggadah  denotes,  as  opposed  to  Halachah  (which  see),  those 
parts  of  the  Rabbinic  writings,  which  are  not  concerned  with  the  develop- 
ment, discussion,  and  solution  of  legal  matters  as  such,  but  confine  them- 
selves on  the  contrary  to  "the  realms  of  fancy,  of  imagination,  feeling, 
humour2."  Thus  the  Haggadah  (Legend,  Saga)  "was  only  a  'saying,'  a 
thing  without  authority,  a  play  of  fancy,  an  allegory,  a  parable,  a  tale,  that 
pointed  a  moral  and  illustrated  a  question,  that  smoothed  the  billows  of 
fierce  debate,  roused  the  slumbering  attention,  and  was  generally... a  com- 
fort and  a  blessing3."  While  not  absolutely  restricting  itself  to  subjects 
suggested  by  the  historical  and  prophetical  Books,  it  dealt  but  little  with 
the  Torah.  (See  Halachah.)  The  unseen  world,  angels,  demons,  the 
future  glories  of  Israel,  these  were  subjects  on  which  it  allowed  the 
imagination  absolutely  unfettered  licence.  It  thus  presents  to  us  a  curious 
and  interesting  picture  of  the  speculations,  in  the  weaving  of  which  the 
Jewish  mind  of  those  days  found  delight  and  oftentimes  doubtless  a  real 
relief  from  the  sufferings  belonging  to  their  actual  surroundings4. 

Halachah  (13<lI,  "=!??,  he  went,  walked)  denotes  first  the  laws  according 
to  which  a  man's  conduct,  his  walk  in  life,  is  to  be  ruled,  and  hence  the  Rab- 
binic rules,  or  decisions,  with  the  discussions  through  which  they  are  reached, 
"  the  process  of  evolving  legal  enactments  and  the  enactments  themselves"5 
as  contrasted  with  Haggadah  (which  see).  Just  as  to  the  mind  of  the  Jew 
there  was  a  well-defined  distinction  between  the  subject-matter  and  the 
comparative  importance  of  the  Torah  ("  Books  of  Moses  ")  on  the  one  hand 

1  See  Introd.  p.  viii. 
3  Deutsch,  Literary  Remains,  p.  16. 
3  Ibid.  p.  17. 

*  See  Morrison,  The  Jews  under  Roman  Rule  (The  Story  of  the  Nations 
Series),  pp.  268  sqq. ,  for  illustrations  of  the  nature  of  Haggadah. 
5  Deutsch,  p.  17. 


150  GLOSSARY. 

and  the  remainder  of  the  Old  Testament  on  the  other,  so  the  oral  tradition 
differed  in  its  character  according  as  its  main  concern  was  with  one  or  the 
other  of  these.  If  it  dealt  with  the  Torah,  it  was  called  Halachah.  In 
that  case  "the  oral  Law  had  to  answer  all  questions  on  which  the  written 
law  was  silent.  It  had  to  adapt  some  parts  of  the  written  Law  to  altered 
social  conditions ;  it  had  sometimes  to  modify  the  rigour  of  written  pre- 
cepts, and  to  bring  them  by  a  process  of  interpretation  into  harmony  with 
the  feelings  of  the  age  ;  it  had  to  adjust  the  written  Law  to  the  practical 
necessities  of  the  times  ;  it  had  to  define  the  scope  of.  the  written  Word, 
and  to  shew  in  what  circumstances  it  should  be  applied ;  and  it  had  also 
to  solve  all  difficulties  and  obscurities  in  the  written  text1." 

Mishnah  (nJSpp)  is  the  name  of  the  earlier  in  date  of  the  two  parts  of 
which,  speaking  generally,  each  of  the  treatises  of  the  Talmud  is  made  up. 
It  was  brought  into  shape  by  R.  Jehudah  ha-Nasi  (see  p.  2)  by  selection  from 
the  materials  existing  in  his  day.  The  word  itself  is  not  found  in  the  Bible, 
but  the  cognate  form,  Mishneh  (Hp.KJp),  occurs  in  the  following  senses, 
(a)  double  (Exod.  xvi.  5),  (b)  a  copy  (Deut.  xvii.  18),  (c)  a  secondary 
(1  suburban)  portion  of  Jerusalem  (2  Kings  xxii.  14),  (d)  the  second  rank 
(2  Kings  xxv.  18),  (e)  one  who  holds  the  second  rank  (2  Chr.  xxviii.  7). 
The  primary  sense  of  the  root  (rOC?)  is  repetition.  Hence  comes  the 
meaning  of  instruction  by  repetition,  which  seems  to  be  the  underlying 
notion  of  the  word  (compare  pt?  in  Deut.  vi.  7),  rather  than  that  it  is  itself 
a  repetition  of  the  written  Law.  It  consists  of  the  sayings  of  the  Tannaim 
or  Chakamim  (a.d.  70 — 220)  and  relates  as  a  rule  not  to  dogma  but  to  rites 
and  legislation.  Accordingly  it  contains  but  little  Haggadah.  The  Gemara, 
when  quoting  a  fragment  of  Mishnah  belonging  to  some  other  Talmudic 
treatise,  introduces  it  by  the  word  |3fl,  "  we  have  learnt,"  as  opposed  to 
NJ3FI,  (there  is)  "a  teaching,"  or  }J3T  13PI,  "our  Rabbis  have  taught,"  these 
latter  phrases  being  reserved  for  Baraithas  (  =  extra-canonical  Mishnahs. 
See  Baraitha). 

A  cognate  word  NJVJn©  occurs  three  times  in  the  Gemara  of  this 
treatise  (12  a,  ii.  34;  13  b,  ii.  1,  21)  to  denote  an  extra-canonical  Mishnah. 
Many  such,  not  having  been  included  in  the  collection  made  by  R.  Jehudah 
ha-Nasi,  were  brought  together  by  Chia2  and  Oshaia3,  but  held  only  a 
secondary  place  in  Jewish  esteem. 

Rabban.     The  exact  limits  of  this  title  are  difficult  to  determine. 

The  facts,  as  far  as  they  can  be  ascertained,  seem  to  be  as  follows. 
The  title  was  given  to  the  princes  (D'^EO)  of  the  house  of  Hillel,  down  to, 
but  exclusive  of,  R.  Jehudah  ha-Nasi,  whose  son  Gamaliel  however  also 
bore  it  (Pirke  Abot/i,  ii.  8).  The  princes  from  Hillel  to  Jehudah  were 
probably  five  in  number,  though  others  (see  Wolf,  iv.  389)  would  make 
them  seven,  by  inserting  another  Gamaliel  and  Simeon  between  (3)  and 

1  Morrison,  p.  266.  2  See  p.  25.  a  See  p.  31. 


GLOSSAKY.  151 

(4)  of  the  following  list,  viz.  (1)  Simeon  ben  Hillel1,  (2)  his  son,  Gamaliel 
ha-Zaken,  (3)  Simeon  ben  Gamaliel,  (4)  his  son  Gamaliel  the  second,  or 
Gamaliel  of  Jabneh,  (5)  Simeon,  son  of  Gamaliel  the  second.  These  five, 
together  with  the  son  of  Jehudah  ha-Xasi  above  referred  to,  and  Jochanan 
ben  Zakkai,  constitute  the  seven  Rabbanan. 

That  the  last-named  should  have  acquired  the  title,  though  outside  the 
family  of  Hillel,  was  probably  due,  as  Levy  says  (s.v.  |3"l),  to  the  fact  that 
at  the  time  of  the  destruction  of  the  Temple,  when  the  succession  of 
princes  was  interrupted,  he,  as  having  been  the  friend  and  colleague  of  (1) 
and  (2),  who  died  violent  deaths,  as  well  as  from  his  being  from  a  political 
point  of  view  the  leading  man  in  the  nation,  was  naturally  recognised  as  the 
most  fitting  person  to  preserve  the  ecclesiastical  and  literary  continuity. 

There  is  a  Rabbinic  tradition  (quoted  by  Levy,  ibid.)  to  the  effect  that 
a  higher  title  than  Rab  is  Rabbi ;  a  higher  title  than  Rabbi  is  Rabban ; 
while  greater  even  than  Rabban  is  the  name  without  any  prefix. 

The  title  Rabban  was  a  later  word  for  any  prominent  teacher.  See 
Introd.  p.  vii.  note  4,  and  also  passages  quoted  by  Levy  (s.v.)  See  also 
further  for  the  whole  subject,  R.  David  Ganz,  Chronologia  sacra-profana 
(in  rtDV),  in  Vorst's  Latin  transL,  Leyden,  1644,  pp.  87  sqq. ;  and 
Schiirer's  History  of  the  Jewish  People  etc.,  Div.  n.  vol.  i.,  pp.  315,  316 
with  notes  (T.  and  T.  Clark,  Edinb.  1885). 

R'iytah  (rVK"i.)  is  a  substantive  not  found  in  Biblical  Hebrew,  but,  like 
Chagigah,  derived  from  a  verbal  root  which  is  familiar  in  the  Old  Testament 
(HNT,  to  see ;  in  the  passive,  to  appear).  In  Exod.  xxiii.  17  we  read,  "Three 
times  in  the  year  all  thy  males  shall  appear  before  the  Lord  God."  The 
occurrence  of  the  above-mentioned  root  in  this  command  suggested  the 
substantive,  meaning  an  appearing,  a  presenting  of  oneself,  a  seeing,  and 
being  seen  in  return  by  God  (see  p.  16).  At  the  Passover,  as  well  as  at 
the  two  other  great  Feasts  ("Weeks  and  Tabernacles),  there  was  further 
obligatory  in  connexion  with  this  "appearing,"  a  burnt  offering,  called 
ilJK")  TmO,  "the  burnt  offering  of  appearing,"  or,  more  briefly,  »"lUOn,  "the 
appearing."  This  sacrifice,  as  the  word  iyiy  implies,  was  wholly  consumed 
on  the  altar,  and  thus  R'iyyah  attains  to  the  secondary  sense  of  holocaust, 
which  it  so  often  bears  in  this  treatise, 

Tosiphta  (Krippin,  pi.  nixnppin)  denotes  an  appendix  (f\D\  to  add) 
to  the  Mishnah.  It  is  therefore  somewhat  of  the  nature  of  a  Baraitha 
(see  that  word),  but  its  application  is  confined  to  those  of  the  Baraithas 
which  are  arranged  as  supplements  to  the  several  Mishnahs  to  which  they 
belong.  These  additions  to  the  Mishnah  are  to  be  distinguished  from  the 
Tosaphoth  (JYlEDin),  or  comments  on  the  Gemara  by  later  Rabbis.  See 
Etheridge,  p.  178. 

1  So  Ganz,  but  others  (see  Dr  Ginsburg's  article  "Gamaliel  I."  in  Diet.  Chr. 
Biog.)  would  make  the  title  begin  with  (2),  thus  limiting  the  total  number  of 
Rabbanan  to  six. 


I.     INDEX  OF  BIBLICAL  QUOTATIONS. 


For  the  notation  here  adopted  see  Introd.  pp.  xv,  xvi 
Exodus 


Genesis  i.  1  ...  12  a  i  20,  12  a  ii  24,  36 
i.  2...12ai21,  22,  23, 12bi2, 
15  a  i  11 

i.  3 12ai23 

i.  4 12aii8 

i.  5 12  a  i  24 

i.  6 15  a  i  15 

i.  7 loai  15 

i.  17 12aii2,  12b  i  32 

i.  19 12aii3 

ii.  4 12aii  26 

viii.  21 16a  ii  17 

xvii.  1 12aii21 

xxxiii.  12  5bi20 

xxxv.  11 12a  ii  21 

xxxvii.  24 3  a  ii  24 

xlv.  3  4  b  ii  8 

Exodus   v.  1  10b  i  7,  25 

v.  25  6bil3 

x.  25 10bi9 

xii.  14 9ai31,  10b  i  5 

xii.  17 11  b  ii  16 

xv.  1 13b  i  28 

xx.  1  3b  i  23 

xx.  7 14aii31 

xx.  24 27a  ill 

xxi.  23 11a  i  27 

xxiii.  14  ...  2  ai  10,  3  a  ii  8, 
4  a  ii  28 

xxiii.  15  (beg.) 18a  i  15 

xxiii.  15  (end) 7  a  ii  7,  15 

xxiii.  16 18a  i  3 


xxiii.  17  ...  2a  ii  16,  4a  i  10, 
4  a  ii  11,  17,  7  a  ii  18,  19, 
7bi6 

xxiii.  18  10b  i  12 

xxiv.  5...6aiil9,  20,  6b  ii  12 

xxvi.  35  26b  i  12 

xxix.  42  6aii22 

xxxi.  14 11  b  ii  15 

xxxv.  5 10  a  i  17 

Levit.      i.  2,  4 16b  ii  18 

i.  5  llai  34 

i.  13 Ilai36 

vi.  2(E.  V.  9) 10b  i  18 

vii.  19  24  ai  22 

xi.  26,  43 llaii  13 

xi.  32,  33 llaii  13 

xv.  5  (6,  7,  8,  10,  11,  13,  16, 

21,22,27) llaii  5 

xv.  6 23bill,  14 

xviii.  6 lib  ii  3 

xviii.  30  11  b  ii  13,15 

xx.  2 11  b  ii  8 

xxii.  4 4b  i  10 

xxii.  24  14b  ii  15 

xxiii.  4  18aiil4 

xxiii.  8  18  a  ii  11 

xxiii.  16  17b  ii  6 

xxiii.  21,  22  17b  ii  10 

xxiii.  41  (beg.)...9ai  31,  10b 
i5 

xxiii.  41  (end) 9a  ii  6 

xxiv.  6 26b  i  22 


INDEX   OF   BIBLICAL   QUOTATIONS. 


153 


Levit.      xxiv.  15  lib  ii  7 

xxvii.  2  10a  i  13 

Numb.     iii.  31  27  a  i  13 

vi.2 10ail4 

vii.   11  (20,  26,   32,   38,   14, 

50,  56,  62,68,  74,  80).. .23b 

i  19 

vii.  15,  17,  etc 6  a  ii  2 

xiv.  34 5b  ii  32 

xviii.  5 lib  ii  16 

xxvii.  20  16a  ii  8 

xxviii.  6  6b  i  9 

xxx.  3 10a  i  21 

Deut.       iv.  32  ...  11  b  ii  27,  29,  30,  31, 

12  a  i  1,2,  6,  12 

vi.  4 3aii37 

x.  14 12b  i28 

xii.  5,  6 4bi5,  12 

xvi.  4  10b  i  22 

xvi.7 17bi  1 

xvi.  8  (beg.)  18a  ii  18 

xvi.  8  (end)  9ai28 

xvi.9  17bii8 

xvi.  10 8a  i  12,  8a  ii  1 

xvi.  14 8aii  16,  8bi8 

xvi.  16 2a  ii  16,  4a  i  11, 

4a  ii  11,  7a  ii  18, 19,  7b  i  6, 

17a  i  17 

xvi.  17  8bil6 

xxvi.  15 12b  ii  15 

xxvi.  17,  18 3a  ii  34 

xxvii.  7  4b  U4 

xxviii.  12 12b  ii  18 

xxxi.  11 3ai9,  3aii  1 

xxxi.  12  (beg.)...3ai8, 3a  ii  31 

xxxi.  12  (mid.) 3a  i  10 

xxxi.  17 5a  ii  30,  34 

xxxi.  18 5  b  i  9 

xxxi.  21 5  a  ii  21 

xxxii.  8 12  b  i  24 

xxxiii.  2 16a  i  2 

xxxiii.26 12b  ii  38 

xxxiii.  27 12b  i  22 

Judges     vi  24 12b  ii  31 

xx.  11 26a  ii  3 


1  Sam.    i.  22 6a  i  7 

xxi.  7  (E.V.  6) 26b  ii  3 

xxv.  29 12bii32 

xxviii.  13 4b  ii  15 

xxviii.  15 4  b  ii  12 

1  Kings  viii.  13 12bi36 

viii.  39,  43,  49 12bii25 

xix.  11,  12 16a  i  7 

Isaiah     i.  11 4b  ii  6 

i.  12 4bil.  4biil 

iii.  1—4  14a  i  31 

iii.  3 13aii  1 

iii.  5 14ai  30 

iii  6 14aii26 

iii.  7 14aii29 

iii.  10 12  a  ii  8 

vi.  2 13bii7 

vi.  3 13biil5 

xiv.  14 13a  i  13 

xiv.  15 13ai27 

xxii.  12  5bi34 

xxvi.  6 3  a  ii  12 

xxxiii.  7 5bii2 

xxxiii.  18 15b  ii  15 

xxxiv.  11  12  a  ii  1 

xl.  22  12b  i  31 

xliii.  12 16a  ii  26 

xiv.  18 2bi5 

xlviii  2 16a  i  5 

xlviii.  10 9b  ii  14 

xlviii.  13 12aii30 

xlviii.  22 15aiil6 

li  16 5bil2 

lvii.  16 12b  ii  33 

lviii.  2 5bii29 

lix.  17 12bii29 

bd.  7 15a  i  33 

briii  15 12b  i  37 

lxvi.  1  ...  12aii29,  14a  i  28, 
16  a  i  32 

Jerem.     ii.  5  9bii33 

ii.  22  15a  ii  18 

iii  4 16a  ii  20 

iii.  14  15ai  23 

iv.  30 15b  il 


154 


INDEX   OF   BIBLICAL  QUOTATIONS. 


Jerem.     v.  1 14aii36 

xiii.  17a 5b  i  27 

xiii.  17  b 5  b  ii  4,  9,  10 

xvii.  18 loaii  2 

xxiii.  19 13b  ii  33 

xxiii.  29  27a  ii  3 

xlix.  7 5b  i  19 

Ezek.      i.  4  13b  i  10 

i.  6 13b  ii  8 

i.  7 13  b  ii  18 

i.  10 13bi32 

i.  14 13bi5 

i.  15 13b  i  19 

i-  22 13ai4 

i.  27  13aii26  (bis) 

i.  28 16ai29 

ii.  1  (or  3)  13aii23 

iii.  12  13b  i  23 

x.  14 13bi34,  13b  ii  3 

xli.  22 27a  i  1 

Amos      iv.  13 5b  i  22,  12b  i  18 

v.  15 4  b  ii  23 

v.  25 6bil3,  10b  i  26 

ix.  6 12aii27 

Micah  vii.  5  16aiil4 

Nahum  i.  4 12a  ii  23 

Hab.  ii.  11  16aii21 

Zeph.  ii.  3  4  b  ii  21 

Zech.  viii.  10 10a  i3 

Mai.        ii.  7 15b  i  26 

iii.  5 5ai30,  34,  36 

iii.  18 9b  ii  2 

Paal.        v.  5(E.  V.  4) 12bii23 

xviii.  12  (E.  V.  11) ...  12a  i  26, 
12  b  ii  39 

xxiv.  5  12b  ii  31 

xxv.  6 12aii  17 

xxv.  14  3  b  ii  1 

xxxiii.  6  14  a  i  16 


Psal.        xxxvi.  9 12b  ii  30 

xxxviii.  14  (E.V.13).'..2b  ii  10 

xlii.  9  (E.  V.  8) 12bi39 

xlv.  10 15b  i  30 

xlvii.  9 3a  ii  19 

xlix.  10,  11  (E.V.  9,  10)... 5b 
ii  24 

1.  16  15b  i  7 

lxv.  7 12a  ii  15 

lxvi.  13 7aii26 

lxviii.  5  (E.V.  4)  ...12  b  ii  37 
lxviii.  10  (E.  V.9)...12b  ii  34 

lxxviii.  23,  24 12b  i  34 

lxxxix.  15  (E.V.  14)...12aii 
17,  12bii29 

xc.  10 13a  i  16 

xci.  11 16aii  24 

xcv.  11 10a  i  16 

xcvi.  6  5bi32 

ci.  7 14b  ii  6 

civ.  6 12b  i  18 

cxvi.  15 14  b  ii  8 

cxix.  106...10ail9,  10aiil5 

cxxxvi.  6 12b  i  16 

cxxxix.  5 12  a  i  9,  16 

cxlvii.  20 13a  ii  4 

cxlviii.  7,  8 12b  ii  20 

cxlviii.  7,  9,  14 14  b  i  19 

cxlviii.  8 12b  i  20 

Prov.       iii.  19  12a  ii  14 

iii.  20 12a  i  15 

ix.  1 12bi26 

ix.  5 14ai37 

x.  25 12b  i  27 

xiii.  9 12a  ii  9 

xiii.  23 4b  ii  25,  5ai5 

xvi.  10 14  a  ii  5 

xxii.  17 15bi28 

xxiii.  5 13b  ii  16 

xxv.  16  14  b  ii  11 

xxv.  17 7a  ii  24 

xxvii.  26 13a  ii  20 

xxvii.  8 9b  ii  32 

Job  ii.  3 5a  i  13 

ix.  6 12bil4 

xii.  4 5  b  ii  27 


INDEX   OF   BIBLICAL   QUOTATIONS. 


155 


Job  xv.  15 5  a  i  15 

xviii.  19  15b  i  22 

xxii.  16  ...  13  b  ii  35,  14a  i  8 

xxv.  3 13bii26 

xxvi.  11 12  a  ii  16 

xxviii.  17 15a  ii  3 

xxx.4 12bii  13 

xxxviii.  15 12a  ii  7 

Cant.       i.  4 15b  ii  28 

iv.3 27aiill 

iv.  11 13aiil7 

v.  10 16ai4 

v.  11 Mai  18 

vi.  11  15b  i  33 

vii.  1 3aii  13 

Ruth       ii.  14 22bii9 

Lam.       ii.  1  5  b  ii  14 


Lam.       iii.  23  14a  i  13 

iii.  29 4bii20 

Eccles.    i.  4 5a  i  6 

i.  15 9ai9,  9bil4 

v.  6 15a  i  18 

vii.  14 15a  i  28 

xii.  11 3bi2 

xii.  14 5a  ii  2 

Esth.       x.  1  8aiil4 

Dan.        ii.  22 12bii40 

vii.  9  14  a  i  17,  21,  22 

vii.  10 13b  ii  25,  31 

1  Chr.      xvii.  21 3b  i  1 


Ecclus.   iii.  21,  22 13a  i  8 


II.    INDEX   OF  PERSONS  AND   PLACES1. 


For  the  notation  here  adopted  see  Introd.  pp.  xv,  xvi. 


Abba,  8  b  ii  5,  10  a  ii  21,  16  a  i  28 

Abba  Saul.     See  Saul. 

Abai,  4  a  i  23,  6  a  i  1  (10),  22,  6  a 

ii  24,  7b  i  1,  10b  i  4,  16  b  ii  2,  17b 

ii  5,  22  b  i  25,  22  b  ii  1,  23  b  i  10, 

24  a  ii  2,  25  a  ii  9,  25  b  ii  16,  26  a  i  1 
Abohu,  13  a  ii  20,  13  b  i  37 
Abtalion,  16  a  ii  31 
Acba  bar  Ada,  19  b  i  12 
Acha  bar   Jacob   (see  also  Papa  bar 

Jacob),  13  a  i  2,  13  b  ii  34,  15  a  i  16 
Acba  bar  Kabba,  6  b  ii  16,  16  b  i  25 
Acber.     See  Elisha  ben  Abuyah 
Ada  bar  Ahabah,  25  a  ii  7 
Ahithophel,  15  b  ii  20 
Akiba,  4  b  i  10,  6  a  ii  28,  12  a  ii  35, 

14a  i  23,  14b  i  34,  14b  ii  4,  15a 

i  29,  15  a  ii  6,  18  a  ii  14,  23  b  i  22, 

23  b  ii  5 
Alcasnadri,  5  a  i  25 
Alexis,  18  a  ii  27 
Ami,  4  b  ii  19,  21,  13  a  i  31,  15  b  ii  19, 

16  b  ii  34,  24b  i  9,  26a  ii  7 
Asi  (»DK),  4  b  ii  23,  13  a  ii  8, 15  a  i  17, 

22biil0 
Ashi  (^N),  3a  i  24,  7b  ii  20,  8  a  ii  10, 

8b  i  2,  10  b  ii  17,  llbii  17, 16bi  25, 

17a  il 
Azzai.     See  Ben  Azzai 

See   Eabbah   bar  bar- 


Bar-Channa 

Channa 
Bar  He  He,  9  b  i  15,  9  b  ii  1,  13 

1  See  also  General  Index 


Bar  Kaphra,  23  b  ii  6 
Bardala  bar  Tabyumi,  5  a  ii  32 
Baybi  bar  Abai,  4  b  ii  26,  5  a  i  3 
Ben  Azzai,  14  b  ii  3 
Ben  Zoma,  14  b  ii  3,  17,  15  a  i  9 

Caesar,  5b  i  12,  14  a  ii  13 
Chananeel,  13  b  ii  13 
Chananiah,  10  a  i  18 
Chananiah  ben  Akbia,  23  a  i  6 
Chananiah  ben  Chakinai,  14  b  i  35 
Chananiah  ben  Hezekiah,  13  a  ii  37 
Chanin,  23  bi  19,  24  a  i  11 
Chanina,  15  b  i  30 
Chanina  bar  Papa,  5  a  i  35,  21  b  i  5 
Chanina  ben  Antigonus,  24  b  i  24 
Chanina  ben  Dosa,  14  a  ii  12 
Chasda,  5  a  ii  19,  6  b  ii  11,  8  b  i  20 
Chia  (Rabba  bar  Abba),  5  b  ii  15,  13  a 

i  28,  16a  i  7,  24a  i  12,  25  bi  17 
Chia  bar  Bab,  14  a  i  9 

Daniel  bar  Kattina,  8  b  i  6 
Dimi,  14  a  i  28,  15  b  i  31 
Doeg,  15  b  ii  20 

Ela,  5  b  i  21,  21  a  ii  1, 21  b  i  4,  22  a  i  8, 

31,  23  a  i  28 
El'a,  16  a  i  33 
El'ai,  25  b  ii  14 

El'azar  ben  Arach,  14  b  i  5,  35 
El'azar  ben  Azariah,  3  a  ii  30,  3  b  i  28, 

14a  i  26 


INDEX   OF   PERSONS  AND   PLACES. 


157 


El'azar  ben  Cbisma,  3  a  ii  27 

El'azar  ben  Jacob,  17  b  ii  9 

El'azar  (ben  Shammua'),  4  b  ii  7,  11, 
5bii5,  6aii25,  12ai4,  12b  i  26, 
13  a  ii  6,  13  b  i  20,  14  a  ii  18,  17  a 
i  15,  17  b  ii  13,  20  a  i  6,  26  a  i  23 

El'azar  ben  Zadok,  20  a  i  18,  20  a  ii  20 

Eliezer  (ben  Hyrkanus),  9  b  ii  13,  10  a 
i  13,  16  a  i  25,  19  a  i  33,  23  a  ii  2, 
25  a  ill,  26b  i  7,  27  a  i  17,  19 

Elijah,  9  b  ii  12,  25  a  ii  2 

Elisba  ben  Abuyah  ( =  Acher),  14  b  ii  3, 

15  a  i  18,  15  a  ii  2,  10,  15  b  i  12,  20, 
25,  15bii4,  22 

Ezekiel,  13  b  i  26 

Gamzu.     See  Nachum  Gamzu 
Gidel,  10  a  ii  13 

He  He.     See  Bar  He  He 
Hezekiah,  8  a  i  6,  8  b  i  28,  9  a  ii  19 
Hillel  (or  house  of  H.),  2  a  i  8,  2  a  ii  25, 

6a  i  6,  32,  9b  i  15,  9b  ii  1,  16a 

ii  31,  17  a  i  5,  17  b  i  4,  22  a  ii  18, 

25  b  i  14 
Hunna,  3  b  ii  17,  4  a  i  3,  4  a  ii  16,  4  b 

i  18,  4  b  ii  3 

Idi,  5  b  ii  25 

Isaac,  10  a  i  17,  13  a  ii  26,  16  a  i  31 

Isaac  bar  Abdimi,  11  b  i  2 

Isaac  Naphcha,  20  b  i  7,  26  a  ii  7 

Isaiah,  13  b  i  26 

Ishmael,  6  a  ii  25,  9  a  i  19,  12  a  ii  35, 

16  b  ii  20,  20  a  ii  3,  12 

Jacob,  12  a  ii  11 

Jacob  bar  Idi,  5  b  ii  25 

Jacob  of  K'phar  Chatyah,  5  b  ii  21 

Jannai,  5  a  ii  9 

Jehudah,  2  a  ii  14,  4  b  i  15,  7  a  ii  16, 
10  a  i  20,  10  a  ii  26,  11  a  ii  17,  12a  i 
10,  17,  12  a  ii  18,  12  b  i  28,  12  b  ii 
22,  13  a  ii  31,  13  b  i  7,  14,  14  b  i  33, 
15  b  ii  12,  16  a  ii  2, 12,  19  a  ii  7,  22, 
22  b  ii  8,  27,  23  a  i  20,  24  b  i  21,  25 
b  i  16,  26  a  ii  6, 14, 19,  26  b  ii  8.  See 
also  under  Rabbi. 


Jehudah  ben  Lakish,  9  b  ii  31 
Jehudah  ben  Tabbai,  16  a  ii  29,  16b  i  7 
Jehudah  ben  Tema,  14  a  i  35 
Jeremiah,  9  a  ii  22,  20  a  i  25 
Jeshaiah,  18  a  i  17 
Jochanan  (ben  Eliezer),  3  b  ii  18,  5  a  i 

12,  15,  29,  5  a  ii  1,  20,  5  b  ii  28  (bis), 

7  a  i  3,  7  a  ii  19,  8  a  i  8,  8  b  i  28,  8  b 

ii  4,  9  a  i  19,  9  a  ii  11,  10  a  i  7,  13  a 

ii  5,  15  b  i  16,  25,  16  a  i  7,  16  b  ii  8, 

18  a  i  7,  19  a  ii  21,  20  a  ii  27,  22  b  ii 

10,  24  a  i  13,  24  b  i  1,  26  a  i  11,  27  a 

i6 
Jochanan  ben  Berukah,  3  a  ii  27 
Jochanan  ben  Dahabai,  2  a  ii  13,  4  b 

i  14 
Jochanan  ben  Gudgodah,  3  a  i  16,  18  b 

i  10,  20  a  i  10 
Jochanan  ben  Zakkai,  3  b  ii  4,  5  a  i  33, 

13a  ill,  14b  i  3,  34,  16a  i  25,  26b 

ii  13 
Jonah,  24  b  i  8 
Jonathan,  14  a  i  15,  18  a  i  17 
Jonathan  ben  Amram,  20  a  i  17,  20  a 

ii  23 
Jonathan  ben  El'azar,  20  a  i  15,   20  a 

ii  25 
Jordan,  23  a  i  8 
Jose  (ben  Chelpetha*),  7 ah  16,  11a 

ii  17,   12b  i  9,   14b  i  33,   16bii20, 

22aiil0,16,  24ail5,  24aii4,  24b 

i  21 
Jose  ben  Chanina,  12  a  ii  33,  13  b  i  9 
Jose  ben  Dosai,  13  b  ii  29 
Jose  bar  Jehudah,  25  a  i  10 
Jose  ben  Joezer.     See  under  Joseph 

ben  Joezer 
Jose,  son  of  a  Damascene  woman,  3  b 

i29 
Jose  the  Galilaean,  6  a  ii  28,  14  a  i  23, 

18aiil3 
Jose  the  priest,  14  b  i  25 
Joseph  (bar  Chia),  4b  ii  25,  5b  i  11, 

7a  ii  31,  9b  i  13,  9  b  ii  18,  13  a  ii  10, 

16  a  i  29,  25aii9 


*  Or  Chalaphta.    See  Wolf's  BibUoth. 
Hebr.  ii  846. 


158 


INDEX   OF   PERSONS  AND   PLACES. 


Joseph  ben  Joezer,  16  a  ii  27,  18  b  i  9, 

20  a  i  8 
Joseph  ben  Jochanan,  16  a  ii  27 
Joshua  (ben  Chanania[h]),  3  a  ii  28,  5  b 
i  12, 18,  10  a  i  15,  14  b  i  25,  34,  15  a 
i  8,  22b  i  2,  17,  23a  ii  4,  24b  i  14 
Joshua  ben  Levi,  26  a  ii  2,  26  b  ii  1 
Joshua  ben  P'rachyah,  16  a  ii  28 

Kaphra,  23  b  ii  5 
K'phar  Chatyah,  5  b  ii  22 
Ketina,  14  a  ii  24 
Kohana,  3aii22,  5bi  25 

Levi,  7aii25,  12  b  ii  11 
Lod.     See  General  Index. 

Mar  Zot'ra,  3  a  i  23,  6  b  ii  15,  15  a  i  17 

Mari,  19  b  ii  2 

Mary  of  Magdala,  4  b  ii  28 

Mattai.    See  Nittai. 

Meir,  15  a  i  27,  15  a  ii  3,  11,  15  b  i  14, 

24,  28,  32,  15  b  ii  2,  25,  16  b  i  7,  18  b 

ii  2,  19  a  ii  29,  19  b  i  9 
Menahem,  16  a  ii  31,  16  b  ii  1 
Mesharshia,'  15  a  i  33 
Mismim.     See  General  Index. 
Modiim.     See  General  Index. 
Mothnah,  23  a  i  33,  23  a  ii  10 

Nachman,  18  b  ii  16, 22,  19  a  i  23,  19  a 
ii  13,  22  a  i  2,  22  b  ii  12,  24  a  i  6, 
25a  ii  6 

Nachman  bar  Isaac,  10  a  ii  17,  14  a  i  3 

Nachmani,  16  a  ii  3,  12 

Nachum  Gamzu,  12  a  ii  36 

Nathan  bar  Minyumi,  3  a  ii  23 

Nebuchadnezzar,  13  b  i  15 

Nimrod,  13  a  i  14 

Nimus,  15  b  ii  25 

Nittai  (for  Mattai),  16  a  ii  29 

Ola,  8  a  i  5,  8  b  ii  1,  19  a  ii  21,  25  a  ii  1, 

25  b  i  18,  23 
Oshaia,  7  a  i  5,  9  a  ii  12,  17  a  i  15,  17  b 

ii  13,  20  a  i  21 

Papa,  4a  i  2,  5b  i  32,  9a  ii  24,  10b 


i4, 11  a  i  20,  13b  ii  2,  14a  i  35,  16b 
ii  35,  22  a  ii  15 

Papa  (false  reading  for  Acha)  bar  Ja- 
cob, 14  a  ii  19 

P'dath,  19  a  ii  6 

Pekiin,  3  a  ii  28 

Phinehas,  26  a  i  28 

Pumbeditha,  13  a  ii  12 

Eab,  5a  ii  5,  25,  33,  5b  i  24,  29,  5b 
ii  26,  8b  i7,  10ai4,  10a  ii  13,  11a 
i  8,  12  a  i  10,  18,  12  a  ii  12,  18,  12  b 
ii  22,  13  a  ii  25,  13  b  i  14,  13  b  ii  13, 
33 

Raba  (Rabo),  21  b  ii  2,  22  a  i  8,  14,  30 

Rabba,  2  b  ii  16,  3  a  ii  14,  4  a  ii  30, 
5a  ii  16,  28,  5bil,10,  10ai22,  10a 
ii  17,  10b  ii  8,  lib  i  2,  13b  i  25, 
15  b  i  32,  16  b  ii  3,  17  b  ii  3,  19  a 
i  23  (nm),  22bi25,  26  a  i  13 

Rabbah  bar  Abuah,  19  a  ii  13,  20  a  ii  1, 

22  a  i  3,  22  b  ii  19,  24  a  i  7 
Rabbah   bar  bar-Channah,  15  b  i  25, 

16a  il 
Rabbah  bar  Ola,  25  b  i  25 
Rabbah  bar  Samuel,  17  b  i  18 
Rabbah  bar  Shela,  5b  i  21,  15b  i  35, 

23  a  i  32,  23  a  ii  9 

Rabbi,  3a  i  15,  5b  ii  13,  15,  11a  i  27, 
13b  ii  28,  15b  i  20,  24b  i  21,  25a 
i  7.     See  also  Jehudah 

Rabbin,  8  b  ii  15 

Rabena,  2  a  ii  5,  2  b  ii  16,  4  a  ii  22,  20  a 
i  31 

Ramai  bar  Cbama,  10  b  ii  3,  16  b  ii  14 

Resh  Lakish,  5  a  i  34,  7  a  i  10,  7  a  ii 

19,  8  b  ii  1,  12  a  ii  21,  32,  12  b  i  29, 
13  b  i  27,  36,  15  b  i  28,  16  a  i  5,  16  a 
ii  3,  13,  18  a  i  2,  23  b  ii  5,  24  a  ii  10, 
24b  i  8,  25a  i  4,  26a  i  10,  26b  i  21, 
26  b  ii  10,  27  a  i  6,  27  a  ii  5 

Ribbi  Jehudah,  24  a  ii  4 

Samuel,  5  a  ii  7,  26,  9  b  ii  18,  10  a  i  6, 

20,  10a  ii8,  10b  ii 25,  14a  i9,  14b 
ii  18,  15  b  ii  11,  22  b  ii  8,  27,  23  a 
i  33,  23aii  10,  25  b  i  16 

Samuel  bar  Inya,  5  b  i  28 


INDEX  OF  PERSONS  AND  PLACES. 


159 


Samuel  bar  Isaac,  5  b  i  29 

Samuel  bar  Nachmani,  5  b  i  31,  14  a 
i  14 

Saul  (Abba),  22  a  i  33 

Shabur  (Sapor),  5  b  i  4 

Shammai  (or  house  of  S.),  2  a  i  8,  2  a 
ii  25,  6a  i  7,  16,  26,  7b  i  9,  18,  7b 
ii  10,  17,  16  a  ii  32,  16  b  ii  2,  17  a 
i3,  17b  i  3,  22aiil8,  25b  i  13 

Shemaiah,  16  a  ii  30 

Shemen  ( =  Simon)  bar  Abba,  8  b  ii  19, 
16b  ii  7 

Shesheth,  8  b  i  21,  25  a  ii  17 

Shezbi,  24  a  i  27 

Shila,  5  a  ii  14 

Shimi  bar  Ashi,  18  b  ii  10 

Shisha  ben  E.  Idi,  9  b  i  12 

Simeon,  6a  i  15,  10a  ii  24 


Simeon  ben  Betheyra,  23  b  ii  2 
Simeon  ben  Jochai,  9  a  i  15,  9  b  ii  28 
Simeon  ben  Manasseah,  9  a  i  11,  9  b 

ii  21 
Simeon  ben  Shetach,  16  a  ii  30,  16  b  i  8 
Simeon  the  Holy,  13  b  ii  36 
Simeon  bar  Abba.     See  Shemen  bar 

Abba 

Tanchum,  3  a  i  29,  3  a  ii  7,  24 
Tarphon,  10  a  ii  2,  18  a  ii  28 

Zadok,  20  a  i  7 

Zarefca,  16  a  ii  23 

Zera,  5  b  ii  36,  9  a  ii  13,  13  a  i  29,  23  a 

i29 
Zoma.     See  Ben  Zoma 
Zot'ra  bar  Tobiah,  12  a  ii  12,  13  b  ii  33 


III.     INDEX   OF   HEBREW   WORDS. 


D*tfcJ ,  70 

rn|n,  see  Haggadah 

"m  \ym,  55, 115, 146 

*DT  »3n,  11,  27 

xrwn  <sn,  141 

n3?n ,  see  Halachah 

iron,  13 

rttaVt?  W0i  see  "Slain  etc." 

vbm ,  40 

wn,  123 

N"3m,94 

mo*  B"i ,  94 

TOJR^I,  113 

runs  NpQ3  \soi,  53 
np-i ,  25 

mw,  26 

"On,  see  "Learned  and 
observant  man" 
n J^n ,  see  Chagigah 

jvWm,  109, 111 

K""1D"VD,  9 


ng&u&a  ag,  116 

i"H  JX ,  see  Ilaggadah 
K3TIK,  145 

mn«,  40 

•   T-;  -    * 

n\bnH ,  77.     See  also  Tents 
etc. 

\m,  117 
oVwn  nix,  86 

"•UTN,  12 
tt*K,  25 

"I1D1VK,  131 
D^"?PDK,144 

NIIDS,  vii.  and  see  Gloss. 
Babaitha 

rw5B*w|,i89 

(njraxn) ntmn  rvn,i24 
an ,  vii 

NlpH3 ,  see  Glossary 
KcfojG,  13 

;iK3,viii 
»U,  xiv,  134 

DHpn  n-i^pi ,  31 

N"TO3,  see  Gemara 


INDEX    OF   HEBREW   WORDS. 


161 


DVS.IOO 

D<P9i  109 

'DVB,  97 

y-iia  ^pion-^3, 101 

jne&a,  92 

is,  77 

jbp  nps,43 

no^s,  33 

nsruo,  113 

nwo,34 

03* ,  124 

xri^np,  55 

9St,  124 

'DD,  19 

np*iv,  31 

6)1  V,  97 

Rmrec,  79 

0*0)  K3»D,  xiv,  22 

RHg>,  26 

H3D,  12 

J3-JI?,  101 

"IJPP,  46 

&63D"ip,  129 

^D  WOD,  41 

KK3jBQ.  xii 

VI,  31 

T    *     " 

(0^31)  TJ.TI,  1,  7,  15,  101,  136 

n'vvp,  105 

L'hpn  Nnpp.34 

DOT,  15 

"ID,  12 

rP'RI,  see  Appearing  etc. 

Hj^TO,  see  Mi.ihnah 

nr,  60 

|D31inD,  3ee  M'thurg'man 

piP,  134 

SmnD,  61  and  Gloss.  Mish 

Dtpr,  61 

XAII 

nswon  »j£,  116 

0909,77 

oViyn  -ib%  85 

n3"13,34 

XnSDin,  63  and  Gloss. 

"113,  34 

J03"lin,  see  M'thurg'man 

"13D,  viii 

arpag  rrfin.vi 

rhw  -no.  32 

ns  br??:  rnin,  vi 

Dnnp.xii 

ip'n,  12 

x:?n  inn  spbo,  13 

nbrpn,  103 

17^30,91 

K3FI,  vii  and  see  Gloss. 

N~ED,  see  Siphra 

Babaitha     and 

MlSHXAH 

H2D,  see  Siphre 

533T  13IJI,   11  and  see   Gloss. 

n'vvD  ni«y,  see  ni-v? 

MlSHXAH 

rmy,  27,  41,  42 

N*3n,  134  and  see  Gloss. 

MlSHXAH 

2"'CP  TTS,  100 

rns-in,  97 

nine,  78 

e>"n,  77, 102 

-UDS,  27 

S.  CH. 

11 

IV.     GENERAL  INDEX 


(Including  those  names  of  persons  and  places  which  occur  in  the  Introduction 

and  notes). 

#%  Transliterations  of  Hebrew  words,  Latin  words,  modern  names  of  places, 
and  titles  of  books,  are  in  italics. 


Abba,  application  of  the  title,  75 

Abel,  117 

Abraham,  a  prince,  7 

Accents,  reference  to,  30 

Affirmative  commandments.  See  Com- 
mandments, etc. 

Agadah.     See  Haggadah 

ayairai,  36 

Ahab,  90 

Ahithophel,  90 

Aloes,  77 

Ammon  and  Moab  to  pay  tithe,  10 

Amora.     See  Gloss.  Baraitha. 

Amos  quoted  as  tradition,  51 

Angels,  silent  in  the  day,  64  ;  manner 
of  creation  of,  76 ;  eager  for  know- 
ledge, 81 ;  have  eyes  all  round,  85  ; 
have  only  one  foot,  ib. ;  compared 
with  demons  and  with  men,  92; 
guardian  angels,  94 ;  Angel  of 
death,  17,  81 

Appearing  before  the  Lord,  1,  13,  16, 
31,  32.     See  also  Gloss.  R'iyyah 

Aquila's  Greek  Version,  reference  to, 
62 

Araboth,  63 

Arbela,  95 

Aryoch,  20 

advfieif,  25 

Ashi,  x 

Augustine,  St,  referred  to,  16 

Balaam,  90 
Baldacchino,  109 


Balloon,  90,  134 

Banaim,  vii 

Baraitha.     See  Gloss. 

Bath-Kol,  67,  82 

Beasts  compared  with  men,  92 

Bekiin.     See  Pekiin 

Ben  Stada,  10 

Beth-din,  123 

"Bitters,"  77 

Blacksmith,  11,  115 

Blessedness,  degrees  of,  82 

Blind  in  one  eye,  2,  3,  16 

Blind  Babbis,  stories  of,  17,  25,  38 

B'ne  Berak  (Ibn  Ibrak),  15 

"Bridegroom  and  bride,"  festivities  of, 

82 
fivpaevs,  14 

Calf,  allusion  to  the  golden,  73 

Censorship,  xiii,  69,  134 

Chakhamim,  vii  and  Gloss.  Mishnah. 
See  also  "  Wise  men  ". 

Chagigah,  compared  with  holocaust, 
27  sqq ;  notes  on,  35,  36,  and  Glos- 
sary 

Chalk  (to  mark  animals),  37 

Chaos  (-inn),  a  green  line,  58 

Chaplain.     See  Private  chaplain 

"Chariot,  The"  55,  81 

Chtahmal,  70  sqq. 

Cherub,  derivation  of,  73,  74 

Cherubim,  discrepancy  as  to  numliti 
of  wings  of  the,  74 

Child,  definition  of,  1,  26 


GENERAL   INDEX. 


163 


Child  that  is  lame,  case  of,  27 

Christ  supposed  to  be  possessed  of 
magical  powers,  95 

Commandments,  affirmative  and  nega- 
tive, 50 

"Common  person,"  114  sqq.,  133, 
135 

"Continual  burnt  offering,"  28  sqq. 

Cordwainer,  etc.  14,  34 

"Curtain,  behind  the,"  87,  92 

David,  as  a  title  of  Messiah,  77 
Deafness,  definition  of,  3  sqq. 
Degrees  of  blessedness,  seven,  82 

Sf\(f>lKTI,   114 

Demons  compared  with  angels  and  with 
men,  92 

Derivations,  examples  of  fantastic,  22, 
60,  61,  71,  74 

Desolation  (JH3),  nature  of,  59 

Diospolis.     See  Lod 

Doeg,  90 

Domestic  chaplain.  See  Private  chap- 
lain 

"  Draw  and  go  down,"  111 

"  Draw  and  go  up,"  111 

Dualism,  83,  84,  85 

Dumah,  18 

Dumb  men,  story  of  two,  5 

Dumbness,  definition  of,  4 

Duties  transferable  from  one  day  to 
another.     See  Substitutions  etc. 

Earthen  vessel,  its  outside  cannot  be- 
come unclean,  121 

Ecclesiasticus,  note  on  versions  of,  66 

Edersheim,  reference  to,  67 

Elijah,  reference  to  supposed  occa- 
sional appearances  of,  12,  45,  89, 
135,  137 

El-Mediyeh,  138 

Enoch,  85 

ext'xi'fftj,  9 

Epicurus,  22 

Errors  of  reading.     See  Variants 

Esau  =  Rome,  23 

Euphemisms,  10,  23,  88,  90,  96 

Evil  eye,  fear  of,  33 


E  z  ek  iel ,  apparent  discrepancies  between 
the  Law  and,  71  (cf.  pp.  137,  139); 
compared  with  Isaiah,  73 

Familia,  75 

Faust  in  connexion  with  Acher,  83 

Figs,  story  of  man  gathering  unripe,  18 

Firmaments,  the  seven,  63 

"  Foot,  a  straight."     See  Cherubim 

"  Forks,  needles  and,"  111 

Fourth  part,  the  smallest  suitable  for 

a  libation,  133,  136,  137 
Funnel,  by  which  corn  enters  a  mill,  9 

Gandrippus,  12 

Gehazi,  90 

Gehenna,  26,  55,  75,  86,  88,  92,  145 

Gemara,  6,  80,  and  Glossary 

Gematria  (substitution  of  letters),  in- 
stance of,  44 

Generations  held  back  from  being 
created,  75 

Geonim,  viii 

Giza,  viii 

Goethe.     See  Faust  etc. 

"  Going  down  of  the  sun,"  117,  126 

Golah,  69 

Grammar,  lapses  of,  in  Mishnah,  96, 
122 

Grammatical  forms,  notes  on,  2,  5,  9, 
12,  21,  22,  33,  40,  55,  77,  97,  114, 
118,  122,  138,  145 

Greek  words,  certain  or  probable  trans- 
literations of,  9,  12,  14,  20,  22,  45, 
59,  72,  82,  85,  91,  109,  144  (bis) 

Haggadah,  77,  78,  and  Glossary 
Halackah  (Halachoth),  5,  47,  49,  52, 

53,  97,  and  Glossary 
Half  a  slave,  and  half  free,  case  of  one 

who  is,  2,  3 
"  Hallowed  things."     See  Kodesh 
Hattin.  25 
Heave-offering,  115 

Heaven,  distance  from  earth  to,  58,  67 
Heavens,  supposed  diurnal  revolution 

of,  62 
Hiatus  in  the  teaching,  4,  35 


1C4 


GENERAL   INDEX. 


Holocaust  compared  with  Chagigah,  27 

sqq. 
Hormouz,  20,  21 
Hyrcanus,  John,  viii 

'Ina.     See  Giza 

Intercalary  month,  10 

Interpretation,  the  four  methods  of,  83 

Interpreter.     See  M'thurg,man 

Irbid,  95 

Isaiah   compared   with   Ezekiel.     See 

Ezekiel 
Israel = viden  s  Deum,  16 

Jabneh  (Jabneel,  Jamnia),  7,  10,  23,  45 
Jacob's  ladder,  67 
Jehudah  the  Holy,  ix 
Jeroboam  I.,  90 
Jochanan  ben  Eliezer,  x 

Kabbala,  47,  81,  82,  83 
Keble,  quotation  from,  19 
Kodesh,  115 
Korban,  100 

KWavdpUTTOS,   12 

"  Lacking  the  time,"  44 

Lacuna  in  the  teaching.     See  Hiatus, 

etc. 
Lame  in  one  foot,  case  of  one  who  is,  6 
Latin   words,  transliterations  of,   63, 

75,  79,  85,  92 
Law,  inconsistencies  in  the,  137,  139 
Lay  the  hands  on  (an  animal  brought 

for  sacrifice),  35,  98 
"Learned  and  observant  man  "  0311), 

127,  133,  135,  136,  141 
Lentil,  54 
Lilith,  11 

Limit,  things  thathave  noprescribed,31 
Lod  (Lydda,  Diospolis),  7,  9,  45,  48, 

105,  140 
Longfellow  quoted,  47,  72,  76 
Lunel,  9 

Maccabees,  viii,  138 

Magical  powers  ascribed  to  Christ,  95 

Makhon,  63 


Manasseh,  90 

Ma'on,  63 

Margoliouth,  Prof.,  referred  to,  67 

Marriage  a  duty,  3 

Massoretic  text,  variations  from  (See 

also  Readings,  etc.),  53,  64,  65,  66, 

68,  93,  94 
Maxim,  Rabbinic,  36 
Meah,  2,  27,  38 
Mejdjel,  95 
Men  compared  with  angels,  with  beasts, 

and  with  demons,  92 
Messiah,  David  as  a  title  of,  77 
Metatron,  the,  85,  91 
M'thurg'man,  79,   125  and  Gloss.  Ba- 

EA1THA. 

Middle  holiday  Otfi»),  note  on,  34 

Mishnah,  80,  and  Glossary 

Mishnahs,  conflicting,  3,  107;  inac- 
curate quotations  of,  15,  46,  97,  105, 
111,  117,  137 

Mismim,  144 

Mnemonic,  4,  71 

Moab.     See  Ammon,  etc. 

Modiim,  138 

Moist  things  specially  liable  to  un- 
cleanness,  117, 123,  131 

Mosaib,  6 

Mule-drivers,  45,  114 

Naliras.     See  Neresh 

Nazirite,  43,  48 

Nebuchadnezzar,  67, 72 

"needles  and  forks,"  111;  "needles 
and  pipes,"  119 

Negative,  positive  commandments  com- 
pared witb,  50 

Nebardea,  11,  20,  21,  69 

Neresh,  6,  12 

Nero,  a  Roman  general,  86 

New  Testament  words  or  thoughts, 
expressions  or  passages  illustrating, 
9,  14,  25,  46,  60,  62,  64,  68,  68 
(bis),  70  (bis),  72,  81  (bis),  82,  89,  91, 
102,  129,  146 

Nimrod,  67 

£v\ov,  144 


GENERAL    INDEX. 


165 


Olive,  126 

"One  hundred  and  one  things,"  107 

Onen,  117 

Osha,  7,  104 

Ovens  not  made  in  Jerusalem,  140 

Ox  changed  to  a  cherub,  73 

Pairs  (Prince-presidents  and  Vice- 
presidents),  95 

Pahttia,  92 

Paradise,  Rabbinic  use  of  the  word, 
83 

rapa<Tayyr)S,  45 

Trappntfala,  20 

Passage  called  after  a  prominent  word, 
70 

Passover,  a  second,  43 

Paul,  St,  120 

Pekiin,  7 

Tr/Xoifw.,  59 

"  Pentecost  is  after  the  Sabbath, "  100, 
105,  106 

"Pipes,  needles  and,"  119 

Pirke  Aboth  quoted  or  referred  to,  48, 
59,  62,  80,  107 

Play  on  words,  22,  76,  77,  91  (bis) 

x\  1707x77  (rXrjfifiLvpis),  59 

Pomegranate,  illustrations  from,  79, 
146 

Positive  commandments  compared  with 
negative,  50 

Postponement  of  offerings.  See  Sub- 
stitutions etc. 

Poverty  connected  with  Israel,  45 

Priest,  how  restricted  as  to  marriage, 
84 

Prince-presidents,  96,  97 

Private  chaplain,  103,  124,  129 

Proselytes  in  Caesar's  household,  79 

Protest  against  the  Christian  Sunday, 
106 

Proverbial  sayings,  21,  45,  49,  69, 101 

Pumbeditha,  5,  13,  17,  21,  69 

Purgatorial  flame,  88 

Quotations  (Biblical)  differing  from 
Massoretic  text,  53,  64,  65,  66,  68, 
93,94 


Bab,  application  of  the  title,  26 
Rabban,  application  of  the  title,  10  and 

Gloss. 
Rabbanan,  vii 

Rabbi,  application  of  the  title,  26, 118 
Rabena,  viii.  s 

Rainbow  not  to  be  gazed  into,  93 
Rakia1,  63 

Rashi  referred  to,  9,  62,  63,  76,  90 
Readings,  conjectural  emendations  by 

the  Rabbis  in  Biblical,  44,  78,  146. 

See  also  Massoretic  test,  variations 

from 
Rejoicing, an  integral  part  of  the  Feast, 

4 
Religious  bath,  rules  for  size  of,  54, 

119 
Ribbi,  application  of  the  title,  31 
R'iyyah.     See  Appearing  etc. 
Roman  rule,  See  Veiled  etc. 
"Rooter  up  of  mountains,"  13 

Sabbath  day's  journey,  87 

Sabbath  work,  49,  98 

Sabboriiim,  viii 

Sack,  143 

Sacrifices  not  to  be  offered  during  the 

night.     See  Sunset,  etc. 
Sadducees'  view  as  to  sunset  rule,  127 
Salamander,  145 
Sandalphon,  72 
Satan,  reference  to,  88 
Saying*  of  the  Jeicish  Fathers.     See 

Pirke  Aboth 
Scorpion.    See  Wasp  and  the  Scorpion 
'•  Scraper, "  113 
Scripture  and  tradition,  comparative 

estimate  of,  47 ;  all  rules  must  be 

finally  traced  back  to,  110 
Seahs,  108,  110,  111,  120 
Sepharvaim,  vi 

Septuagint,  illustration  from,  11 
Seven  degrees  of  blessedness,  82 
Shares,  to  everyone  belong  two,  86 
Sh'chakim,  63 
Sheba,  Queen  of,  83 
Shtchiwih,  77,  81,  93 
Shewbread,  143 


166 


GENERAL   INDEX. 


Shili,  17 

Sifra  (Sivra),  G 

Simeon  ben  Lakish,  vi 

Simon  the  Just,  vi 

Simona,  viii 

Siphra,  5,  55 

Siphre,  5,  55 

"Slain  on  account  of  the  kingdom," 

16,  22,  27,  63,  78 
Smoke  going  up  from  a  grave,  meaning 

of,  88 
Sopherim,  vii,  120,  129 
Sora,  viii,  ix,  6, 11,  20,  21,  26,  30,  69 
Substitutions  of  one  day  for  another, 

2,  41  sqq.,  100,  103 
Sunset,  offerings  not  to  be  made  after, 

40,  43,  44,  117,  126,  128,  130.     See 

also  "Lacking  the  time  ". 
Superfluous  expressions  impossible  in 

Holy  Writ,  6,  14,  42,  50,  101,  105, 

117 
Supplementary  offerings,  38  sqq. 
"  Supporting  peg,"  14 
Synagogue,  men  of  the  Great,  vii 
Synonyms,  13 

"  Take  up  and  give,"  78,  80 

Tallith,  81 

Talmud  in  sense  of  Gcmara,  47,  in  the 
general  sense,  78 

Tanna.     See  Gloss.  Bakaitha. 

Tarphon,  quotation  from,  48 

Tautology.  See  Superfluous  expres- 
sions, etc. 

Ten,  the  minimum  constituting  a  con- 
gregation, 141 

Tents  in  connexion  with  ceremonial 
uncleanness,  53,  77,  90 


Testaments  of  the  .tii  Patr.  referred  to, 

63 
Tiberias,  11,  26,  32 
Titus,  veiled  reference  to,  67 
Tosiphta,  63  and  Glossary 
Tower,  90,  134 

Trade,  learned  Jews  practised  a,  91 
Tradition,  Scripture  outside  the  Torah 

called,  51 
Tremueia,  9 

Trespass,  how  different  from  a  sin,  52 
rpiKklvia,  82 
Two  days  (in  case  of  Festivals)  kept, 

39 

Unclean  thing,  minimum  size  for,  54, 
126 

Variants  and  erroneous  readings,  notes 
on,  5,  14,  18,  26,  40,  56,  74,  94,  95, 
105,  109,  112,  122,  134,  135 

Veiled  references  to  Eoman  rule,  23,  67 

Vice-presidents,  96,  97 

Vilon  (= velum),  63 

Vows,  47  sqq. 

Wasp  and  the  Scorpion,  21 

Waters,  interval  between  the  upper  and 

the  lower,  84 
"  Weighing  and  giving,"  57 
Wet.     See  Moist  things,  etc. 
"  Wise  men,"  59,  61,  94,  105 
Witnesses,   method    of    dealing    with 

perjured,  96 
Wright's  Comp.  Gram,  referred  to,  21 

Zlml,  63 
Zouza,  20,  45 


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gint,  being  a  portion  of  Vol.  II.  of  the  above.     Crown  8vo.     2s.  6d. 

The  Greek  Liturgies.  Chiefly  from  Original  Authorities. 
By  C.  A.  Swatxson,  D.D.,  late  Master  of  Christ's  College,  Cambridge. 
Crown  4to.     Paper  covers.     15s. 


Uon&on:    C.  J.  CLAY  and  SONS, 

CAMBRIDGE   UNIVERSITY   PRESS   WAREHOUSE, 

AVE   MARIA    LANE. 


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